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fF/POX  IflBRARY 


■Z-'r- 


[  SeriJbadoctus  regno  cdlorum  \ 


IDOOTOR  OF  DIVINITY 

IND  DEAN  OF  CANTERBURY/ 


OFFICIAL 

CALENDAR  OF  THE  CHURCH: 


CONTAINING! 


AN   EXPOSITION   OF   THE   SEVERAL   OFFICES, 


ADAPTED   FOR   VAKIOUS   OCCASIONS   OP 

PUBLIC   WORSHIP, 

TOGETHER  WITH   THE 

EPISTLES    AND    GOSPELS   FOR   EACH    SABBATH    AND    FESTIVAL    OF    THE 
ECCLESIASTICAL   YEAR; 


COMPILED   FROM   THE   WORKS   OF 

JIEV.  JOHN   BOYS,  D.D.,   DEAN  OF   CANTEEEURY,  A.D.  1829. 


WITH    ADDENDA, 

EXHIBITING    THE   CONSTITUTION   AND   CANONS  OF  THE   PROTESTANT   EPISCOPAL   CHURCH   IN   THE   UNITED   STATES; 
CORRECTED  LISTS   OF   THE   CLERGY;    A   HISTORY   OF    THE   MINISTERIAL    SUCCESSION,   FROM   ARCH- 
BISHOP  PARKER   UP  TO   THE   APOSTLES,  THROUGH   THREE    CHANNELS,  VIZ:   ANGLICAN, 
GALUCAN,   AND    ITAiL\N.      ALSO,    A    VIEW   OF   THE   PP.ESENI    CONDITION 
OF   THE   EASTERN   CHURCHES,    ETC.  ETC. 


A   PRESBYTER    OF   THE   DIOCESE   OF    OHIO. 


PHILADELPHIA: 

PRINTED  BY  KING  &  BAIRD,  No.  9  SANSOM  STREET. 

1849. 


LEGE  ET   AGE;    VIVE   ET    VALE. 


A  WORD  TO  THE  READER. 


Good  books,  like  good  wine,  increase  in  value  as  they  increase  in 
years. 

The  Bible  is  at  once  the  oldest  and  the  best  of  books;  and  the 
Prayer  Book,  which,  in  its  present  form,  has  stood  the  test  of  several 
centuries,  commands  the  admiration  of  Christendom. 

As  the  Church  is  the  pillar  and  ground  of  the  truth,  so  the  Prayer 
Book,  being  the  mouth  and  voice  of  the  Church,  is  the  means  of 
manifesting  the  truth,  and  of  fostering  pure  devotion.  Its  offices 
are  appropriate,  simple,  and  sublime.  Its  platform  is  an  open 
Bible,  an  apostolic  ministry,  and  a  form  of  public  worship,  which  is 
at  once  scriptural,  catholic,  and  uniform.  Scriptural  in  its  language 
and  teachings;  catholic  in  its  objects,  embracing  all  possible  subjects 
of  prayer  and  praise;  and  uniform  in  regulating  the  devotions  of 
the  Church  the  world  over,  protecting  the  people  from  the  caprice 
of  the  eccentric  and  the  neglect  of  the  slothful,  which  might  intro- 
duce folly,  or  omit  matters  of  importance,  in  conducting  public 
worship. 

The  influence  of  our  Liturgy  is  becoming  so  considerable  upon 
the  popular  mind,  that  our  accessions  from  the  ranks  of  the  clergy 
and  laity  of  other  denominations  professing  Christianity  around 
us  are  daily  increasing,  and  render  extremely  useful  and  valuable 
all  publications  tending  to  illustrate  the  doctrines  and  discipline  of 
the  Church. 

The  work,  from  which  the  following  expositions  are  compiled,  is 
possessed  of  sufficient  merit  to  render  recommendations  unnecessary. 

In  its  teachings  concerning  the  sinner's  justification,  it  is  clear 
and  explicit ;  in  its  exhibition  of  the  value  and  authority  of  the 
ministry  and  means  of  grace  it  occupies  high  ground,  and  maintains 
it  with  "the  two  edged  sword;"  in  its  exposition  of  the  ridiculous 
ceremonies  and  heretical  dogmas  of  Papal  Rome,  it  is  bold  and 
decided. 

In  order  to  retain  something  of  that  inexpressible  worth  which  is 
lost  by  changing  the  dress  of  these  old  authors,  we  shall  give  the 
preface  and  a  few  other  passages  without  alteration. 


TO   THE   VIRTUOUS   AND    WORTHY   KNIGHT, 


SIK  JOHN  BOYS,  OF  CANTERBURY, 


MY    VERY   GOOD    UNCLE, 

GRACE    AND    PEACE. 

Sir: 
You  did  first  plant  my  studies,  Archbishop  Whitegift,  that 
president  of  piety,  watered  them,  and  God  gave  the  increase.  To 
God,  as  the  fountain  of  all  goodness,  I  consecrate  all  that  I  have ; 
to  your  happy  memories,  as  to  the  conduites  of  much  good,  I  dedi- 
cate this  ensuing  Pastill,  especially  to  your  selfe  surviving,  as  to  my 
best  Patron  in  Cambridge,  where  the  foundation  of  this  worke  was 
laid ;  unto  yourselfe,  as  to  the  chiefe  procurer  of  that  small  benefice, 
where  the  frame  was  raised ;  unto  yourselfe,  as  to  the  lively  patterne 
of  that  doctrine  which  is  here  delivered. 

Accept  it  as  your  owne,  for  it  bears  your  name,  and  resembling 
you  much,  endeavours  to  honour  you  long;  so  you  shall  encourage 
me  daily  to  lessen  my  debt  to  the  Church,  and  increase  my  obliga- 
tions to  your  owne  selfo, 

That  living  and  dying  I  may  continue  your  most  bounden  nephew, 

JOHN  BOYS. 


EPISTLE    DEDICATORY, 

TO  THE  EXPOSITION  OF  THE  PROPEK  PSALMS  FOR  CERTAIN  DAYS. 


To  the  very  religious  and  every  way  nolle  KnigJit,  Sir  Thomas 
Watton,  of  Bocton  Malherbe,  son  and  heir  to  the  Rt.  Hon.  Lord 
Watton,  Baron  of  3Iarleigh,  one  of  the  most  honourable  Privy 
Council,  ^^c.  ^c. 

Sir: 
As  the  Scriptures  excell  other  writings  in  verity;  so  do  the 
Psalmes  exceH  the  other  Scriptures  in  variety :  for  whereas  some 
sacred  books  are  legal,  as  the  penteteuche  of  Moses ;  others  histori- 
call,  as  the  Kings,  Chronicles,  and  Acts ;  a  third  kind  propheticall 
as  the  vision  of  Esay,  Sermons  of  Jeremy,  and  Revelation  of  St. 
John;  a  fourth  evangelicall,  as  the  Gospels  and  Epistles;  the 
Psalter,  (as  Augustine,  Basil,  Euthymius,  and  other  ancient  Doctors 
honour  it,)  is  a  common  treasure  house  of  all  good  arguments  and 
instructions ;  and  in  this  respect  aptly  termed,  the  Soules  Anatomie, 
the  Lawes  Bpitomy,  the  GosjJeVs  Index  ;  in  one  word,  the  Register 
EnchiiHdion,  Summary  pith,  and,  as  it  were,  Briefe  of  the  ivhole 
Bible. 

Upon  this  ground,  the  Church,  in  olden  time,  dividing  the  Psalmes 
into  seven  portions,  enjoyned  that  they  should  be  read  in  Divine 
service  (thorow)  once  every  weeke;  and  in  our  time,  parting  them 
into  thirty,  once  every  moneth ;  whereas,  other  parts  of  Holy  Writ 
are  read  thorow  but  once  in  the  yeare.  And  the  Novelists  howso- 
ever they  mislike  bare  reading  of  chapters,  approve,  notwithstand- 
ing, by  their  positions  and  practice,  singing  of  Psalmes  in  the 
congregation.  By  which  it  doth  appeare,  that  nothing  is  esteemed 
generally  more  necessary  for  the  worship  of  God,  than  the  word  of 
God ;  and  no  parcell  of  the  word  more  full  and  fit,  than  the  Psalmes ; 
unto  which  I  will  adde,  that  no  Psalmes  are  more  profitable,  than 


O  EPISTLE   DEDICATORY. 

the  proper,  as  unfolding  the  foure  chiefe  mysteries  of  holy  beliefe, 
namely,  Christ's  Incarnation,  Passion,  Resurrection,  and  Ascension. 

An  exposition  whereof,  I  have  begun  in  the  name  of  the  Lord 
Jesus,  and  that,  for  His  Sion's  sake ;  the  which  I  dedicate  to  your 
worthy  selfe,  as  being  a  noble  Theopilus,  that  is,  a  true  servant  of 
God,  and  observant  of  His  Church;  affected  so  right  honestly 
(which  is  right  honourably)  to  her  doctrine  and  discipline,  that  your 
humble  comportment  in  God's  house,  giveth  unto  the  world  good 
hope  that  you  will  become  an  open  book  of  unfained  devotion  and 
piety. 

Now  the  God  of  all  comfort,  according  to  the  multitude  of  his 
mercies,  and  riches  of  his  glory,  bless  you  and  your  honourable 
family,  that  you  may  long  enjoy  good  dayes  on  earth,  and  hereafter, 
eternal  happiness  in  heaven. 

Yours,  in  all  good  offices  of  dutie  and  love, 

JOHN  BOYS. 

nollinghourn,  April  2. 


THE    SENTENCES. 


When  the  following  sentences  are  read  by  the  officiating  minister, 
the  people  rise,  in  token  of  their  reverence  for  the  word  of  God, 
and  they  remain  standing  during  the  following  exhortation,  out  of 
respect  for  the  sacred  office  of  him,  who  addresses  them  in  God's 
name.  There  is  no  part  of  the  services  which  has  more  influence 
in  promoting  that  decent  behaviour  which  distinguishes  the  congre- 
gations of  the  Episcopal  Church  from  all  others,  than  these  sen- 
tences. It  may  be  well  to  observe  that  it  is  the  usage  of  the  people 
of  this  Church  to  rise,  and  continue  standing  on  three  other  occa- 
sions, viz. : 

1st.  The  reading  of  the  Gospel. 

2nd.  Whenever  the  minister  addresses  them. 

3rd.  Whenever  they  participate  in  certain  parts  of  the  service, 
as  the  Psalter,  the  Creed,  and  the  Psalms  and  Hymns  in  metre. 

The  Lord,  is  in  his  holy  temple  : 

Let  all  the  earth  keep  silence  before  him. 

From  the  rising  of  the  sun, 

Even  to  the  going  down  of  the  same, 

My  name  shall  be  great  among  the  Gentiles ; 

And  in  every  place. 

Incense  shall  be  offered  to  my  name, 

And  a  pure  offering; 

For  my  name  shall  be  great  among  the  heathen, 

Saith  the  Lord  of  hosts. 


Let  the  words  of  my  mouth. 
And  the  meditation  of  my  heart 


8  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

Be  alway  acceptable  in  thy  sight,  0  Lord ! 
My  strength,  and  my  Redeemer. 

When  the  wicked  man  turneth  away  from  his  wickedness  that 
he  hath  committed, 

And  doeth  that  which  is  lawful  and  right, 
He  shall  save  his  soul  alive. 

I  acknowledge  my  transgressions, 
And  my  sin  is  ever  before  me. 

Hide  thy  face  from  my  sins, 
And  blot  out  all  mine  iniquities. 

The  sacrifices  of  God  are  a  broken  spirit, 

A  broken  and  a  contrite  heart,  0  God,  thou  wilt  not  despise. 

Rend  your  heart,  and  not  your  garments, 
And  turn  unto  the  Lord  your  God; 
For  he  is  gracious  and  merciful, 
Slow  to  anger,  and  of  great  kindness, 
And  repenteth  him  of  the  evil. 

To  the  Lord  our  God,  belong  mercies  and  forgivenesses;  though 
we  have  rebelled  against  him ;  neither  have  we  obeyed  the  voice  of 
the  Lord  our  God,  to  walk  in  his  laws  which  he  set  before  us. 

Oh  Lord !  correct  me ;  but  with  judgment ;  not  in  thine  anger, 
lest  thou  bring  me  to  nothing. 

Repent  ye ;  for  the  kingdom  of  God  is  at  hand. 

I  will  arise  and  go  to  my  Father,  and  will  say  unto  him.  Father ! 
I  have  sinned  against  heaven  and  before  thee,  and  am  no  more 
worthy  to  be  called  thy  Son. 

Enter  not  into  judgment  with  thy  servant,  oh  Lord !  for  in  thy 
sight  shall  no  man  living  be  justified. 

If  we  say  we  have  no  sin,  we  deceive  ourselves,  and  the  truth  is 
not  in  us ;  but  if  we  confess  our  sins,  God  is  faithful  and  just,  to 
forgive  us  our  sins,  and  to  cleanse  us  from  all  unrighteousness. 


THE   CONFESSION  OF   SINS.  9 

THE  MINISTER'S  INVITATORY. 

'^^At  what  time  soever  a  sinner  doth  repent,"  ^c. 

All  these  texts  of  holy  writ,  premised,  are  (as  it  were  the  bells  of 
Aaron)  to  stir  up  devotion,  and  to  toll  all  into  God's  house. 

The  whole  rina;  consists  of  two  notes  :  <  ^    ,,  •^' 

^  I  uod  s  mercy. 

The  which  are  two  chief  motives  unto  prayer,  as  we  find. 
Precept:  Matt.  vi.  9.     "Pray  ye  after  this  manner,  'Our  Father 
which  art  in  heaven,'"  admonishing  us  of  our  divine  adoption 
"pater  noster;"  and  of  our  being  strangers  or  wanderers  on 
earth,  "  who  art  in  heaven ;"  that  we  may  feel  our  need  of  aid, 
because  pilgrims ;  and  at  the  same  time,  have  faith  in  seeking 
it,  because  we  are  sons  of  God. 
And  Pattern,  Luke  xv.     Want  and  woe  in  the  lewd  son,  pity  and 
plenty  in  the  good  father,  occasioned  repentance,  never  re- 
pented of.     Of  the  one,  it   is  commonly  said,   "  Oratio   sine 
malis,  est  quasi  avis  sine  alis:"  (A  prayer  without  ills,  is  like 
a  bird  without  wings.)    Of  the  other,  "I  will  come  into  thine 
house  even  upon  the  multitude  of  thy  mercy."    Ps.  v.  7.  "To 
thee  will  I  sing,  because  thou  art  my  refuge,  and  merciful 
God;"  in  the  vulgar  Latin,  "Deus  mens,  misericordia  mea." 
Whereupon  Augustine  "  0  nomen  !  sub  quo  nemini  desperan- 
dum  est."  (Oh  name  !  under  which  no  one  should  despair.) 
Wherefore  the  minister,  under  a  due  consideration  of  both,  ex 
horteth  the  people  in  an  Apostolical  style,  to  confess  their  sins 
humbly  to  the  Lord,  who  is  able  to  hear,  because  "almighty,"  and 
willing;  to  hear,  because  "most  merciful." 


THE  COXFESSION  OF  SINS. 

^^  Almighty  and  most  merciful  Father!  we  have  erred,''  ^c. 

The  matter  and  manner  of  which  confession  all  other  liturgies 
approve,  both  ancient  (as  the  liturgies  of  St.  James,  of  St.  Basil,  of 
the  Syrians,  of  the  Ethiopians,)  and  mohrn,  (as  the  Scottish, 
Genevan,  English  Admonitioner's  set  form  of  Common  Prayer, 
Italian,  Spanish,  and  Dutch,)  all  which  allot  confession  of  sin  a 
place,  and  a  principal  place.  The  reason  thereof  is  taken  out  of 
God's  own  book,  Prov.  xviii.  17,  "Justus  in  exordio  sermonis  accu- 
sator  est  sui."    (The  just  man  in  the  beginning  of  his  speech  is  an 


10  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

accuser  of  himself.)  So  read  St.  Ambrose,  Sermon  4,  on  the  118th 
Psalm,  and  St.  Hierom,  lib.  1,  contra  Pelagian,  and  Melancthon  in 
loc,  and  from  the  practice  of  God's  own  people,  the  Jews,  as  that 
noble  gentleman,  Philip  Mornai,  notes,  lib.  1,  de  missa,  caput  3. 


THE  DECLARATION  OF  REMISSION  OF  SINS. 

^i Almighty  Cfod,  the  Father  of  our  Lord  Jesus  Cht'ist,  who,"  ^c. 

The  novelists  mislike  the  minister's  absolution,  and  therefore  in 
the  conference  at  Hampton  Court,  January  14th,  1603,  they  gained 
so  much  as  to  have  it  in  a  more  mild  term,  called  "Remission  of 
sins  :"  Herein  resembling  the  people  of  Bengala,  who  are  so  much 
afraid  of  tigers,  as  that  they  dare  not  call  them  tigers,  but  give 
them  other  gentle  names. 

Concerning  absolution,  see  Gospel  for  19th  Sunday  after  Trinity. 


THE  LORD'S  PRAYER. 

"  Our  Father  !  ivho  art  in  heaven,  hallowed  he,'''  ^c. 

This  prayer  excels  all  others  in  many  respects,  as  being  the 
Gospel's  Epitome,  compiled  by  wisdom  itself;  so  large  for  matter, 
so  short  for  phrase,  so  sweet  for  order,  as  that  it  deserveth  worthily 
to  have  both  the  best  and  the  most  place  in  our  Liturgy :  the  first  as 
Cf  guide  to  the  rest ;  the  most,  as  a  necessary  compliment  to  supply 
'  whatever  is  wanting  in  other  parts.  Therefore  it  is  used  at  the 
head  of  the  litany,  at  the  end  of  the  communion,  at  the  end  of 
baptism,  and  at  the  end  of  other  sacred  actions,  (as  one  fitly  says,) 
"  Janquam  sa^mnium  divinorum  officiorum  ;''  (as  if  it  were  the  salt 
of  all  the  divine  offices). 

r  A  proeme,  ''  Our  Father,"  &c. 
It  hath  three  parts:  -<  A  petition,  "Hallowed  be  thy  name,''  &c. 

(_  A  conclusion,  "For  thine  is  the  kingdom,"  &c. 
7'/.       77  J  Because  he  is  o?<rs:  for  every  one  wishetli 

"\'Our  father  knoweth 
yurt.«  tuiusY^Hux..^  ^  „;..,..,  .  whereof  vou  Stand  in  necd."  Matt.vi.  8. 
m  an  absolute  agent  .J  J  ^^^^^^  in  heaven  :  "  strengtli  cometh  from 

V     ^'^'^^'''^  I      heaven."    Matt.  iii.  13. 
So,  if  we  ask,  we  shall  have ;  if  we  seek,  we  shall  find ;  if  we 
knock,  it  shall  be  opened  to  us,  because  God  is  a  Father,  our  father, 
and  our  father  in  heaven. 


r  mt.       -77     iaecause  he  is  our. 

i  The  will,  \  n  X    1  • 

T     .,      £     ,        4.    xi    „„  \  well  to  his  own. 

In  the  nrst,  note  these  >  >  -i,  r-  y? 

,,        .1  ■  '  ■    A  J      o7  -77     I  -Because  a  father 

three  things  required  <^      SMI,    \      ^^^reof  vou  sta, 


THE   PETITION.  11 

"  Our,"  admonishetli  us  of  mutual  love,  for  without  love,  there  is 
no  true  faith,  no  true  prayer.  Rom.  xiv.  23.  As  the  serpent  doth 
cast  up  all  his  poison,  before  he  drinks,  so  we  must  disgorge  our 
malice  before  we  pray. 

"Father;"  used  here  rather  essentially  than  personally. 
God  is  our  Father  in  creation.    Deut.  xxxii.  6. 
in  education.     Essay,  i.  2. 
...       (  inwardly,  by  his  spirit.     Rom.  viii.  26. 

'  \  outwardly,  by  his  preachers.     Matt.  x.  20. 
in  compassion.    Ps.  ciii.  13. 

in  correction.  Heb.  xii.  6.  "  Qui  excipitur  e  numero  flagelato- 

rum,  excipitur  e  numero  filiorum."    (Whosoever  is  excepted 

from  the  number  of  the  scourged,  is  excepted  from  the 

number  of  the  sons.) 

in  years.  Dan.  vii.  9. 

But  principally  a  father  in  respect  of  his  adoption.  Rom.  xv.  16. 

!As  Ambrose  and  Augustine  construe  it  in  holy 
men  of  heavenly  conversation,  who  are  his 
proper  temples,  and  houses  in  which  he  will 
^^    .  dwell.     John  xiv.  23. 

'In  heaven,     <r^  a  ^  others  generally  construe  it,  for  although 

\      he  be  present  every  where,  yet  he  doth  mani- 
Material      \      fest  himself  to  the  blessed  angels  in  heaven, 
/      and  to  us  in  glory  from  heaven.    Ps.  xix.  1 ; 
^      Gen.  xix.  24 ;  1  Thes.  iv.  16. 


THE  PETITION. 

The  Petition  hath  six  branches,  whereof  three  concern  our  love, 
wherewith  we  love  God,  in  himself,  and  three,  wherewith  we  love 
ourselves  in  God:  In  sign  thereof,  the  pronoun  "thy"  is  affixed  to 
the  three  first,  "  tliy  name,  thy  kingdom,  and  thy  will ;"  but  the 
pronouns  "us  and  ours"  to  the  rest;  '■^  our  bread,  our  trespasses, 
and  lead  us  not." 

Or  as  others  divide  it,  j  Precatio  bonorum  (prayer  for  good  things.) 
'    (  Deprecatio  malorum  (deprecation  oi  ills.) 

f  1st.  God's  glory  ^!'?f"°^''^,^^^  ^^^  ''^T'" 
A  ..a„,,„  <.  <•  J  i.1,-  1  ^  ^^B^J  )"  Thv  kingdom  come." 

A  request  for  good  things.   J  <  Spiritual,  "  Thy  will  be  done." 

(  ^a.  uur  gooa      ^  Natural,  "  Give  us  this  day  our  daily  bread." 
r  Malum  culpae,  an  evil  \  Past,  "  Forgive  us  our  trespasses."_ 
A  /lor^vo     ^•        f     -I    f  which  is  sin.  (/'j/fere,  "  Lead  us  not  into  temptation." 

two '.orts    °  ^  Malum  culpa,  punish-    (  Internal,  A  heUish  conscience. 

•      ment  for  sin,  "  deli-    <  External,  Bodily  dangers. 
(^     ver  us  from  evil."        ( ite-na?.  Everlasting  death. 

In  one  word,  from  all  that  thou  seest  evil  for  us,  be  it  prosperity 


12  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 

or  adversity;  so  we  pray  in  the  Litany,  "good  Lord!  deliver  us 
in  all  time  of  our  tribulation,  in  all  time  of  our  wealtli,  &c. :"  for 
we  are  not  as  yet  in  that  good  place  where  we  shall  suffer  no  evil. 

Ramus  hath  observed  that  this  prayer  answereth  to  the  Deca- 
logue. 

God  is  "our  Father,''  therefore  we  must  have  no  other  gods. 

" In  heaven"  therefore,  no  graven  image. 

"  Hallowed  be  thy  name,"  therefore,  take  not  that  name  in  vain. 

"  Thji  kingdom  come,"  f  Therefore  we  must  sanctify  the  Sabbath,  and 
"  Thy  will  be  done."  \      worship  him  according  to  his  word. 

V-     I  C  Therefore,  having  enough,  we  may  rather  be 

Criye  us  this  day  our  1     helpful  and  honour  our  parents,' than  hurt 

daUtj  brtcvd.  ^     f^]^  ^^  wrongmg  oui"  neighbour.  f "  thou  shalt  not  kill, 

I      thou      shalt      not 
fin  deed,  ^      steal,    thou    shalt 

tj      not  commit  adul- 
(_     tery." 
T.,  „,...   J    ( '■  tliou  shalt  not  bear 
In  word,   J      /•  ,         •.         ,, 
'   \     false  witness." 

.   ,    ,        ,     .      ,,  (  That  we  covet  not  our  neigh- 
"  Lead  us  not  into  temptation,    <       ,       ,  i 

'■  (       bour  s  goods. 

"Forgive  us  our  trespasses,"  therefore  are  we  bound  to  keep  the 

whole  law  :  which  occasioned  Luther  to  say  "  Docet  oratio  domi- 

nica  nos  esse  quotidianos  peccatores,  et  totam  vitam  esse  penitentia." 

All  our  life  is  nothing  else  but  a  lent,  to  prepare  ourselves  against 

the  Sabbath  of  our  death,  and  Easter  of  our  resurrection. 


THE  CONCLUSION. 

-         ,   .       CA  reason  for  our  prayer,  "  For  thine  is  the  kingdom." 

contains  |^  testimony  of  our  assurance  that  God  will  hear  our  pi-ayer,   "  Amen." 

"Thine  is:"  Earthly  Princes  have  kingdom,  power  and  glory 
from  God,  Dan.  ii.  37  ;  but  God  hath  all  these  from,  and  in  him- 
self, 1  Chron.  ii.  9,  11.  Seeing  he  hath  interest  in  all  things,  it  is 
our  duty  to  come  to  him  for  everything :  and  as  he  hath  right  to 
all,  so  power  to  dispose  of  all ;  and  therefore  we  cannot  do  anything 
we  desire,  but  by  power  received  from  him.  And,  if  his  be  the 
power  and  kingdom,  then  it  followeth  necessarily,  that  his  is  all  the 
glory.  Therefore  we  must  invocate  his  holy  name,  that  hereby  we 
may  give  him  his  due.  This  one  duty  is  the  Alpha  and  Omega ; 
first  we  must  beg  "hallowed  be  thy  name,"  then,  we  must  jjerform 
"  thine  is  the  glory."  "  Forever  :"  As  the  wicked,  if  he  could  live 
forever,  would  sin  forever,  so  the  good  man,  if  God  should  suffer 
him  to  breathe  on  earth  for  ever,  would  not  cease  to  serve  him  for 
ever  and  ever. 


LUDOLPHUS'  PARAPHRASE.  13 

"Amen:"  Let  it  he  so  ;  the  "  ipse  dixit"  of  faith ;  the  word,  in 
which  all  the  promises  concentrate ;  Prayer  knocks  at  the  door, 
but  faith  seizes  the  door  by  this  handle  and  forces  an  entrance.  As 
the  bright  sceptre  of  King  AhaSueres,  raised  and  gave  hope  to  his 
suppliant  queen,  so  do  the  promises  of  the  gospel,  glittering  in  this 
word,  as  if  here  collected  in  a  focus,  give  hope  and  assurance  to  the 
believer.  While  to  the  unbeliever,  this  little  word  comes  forth  as 
the  concentrated  expression  of  all  the  curses  of  the  Bible ;  it  is,  as 
it  were,  the  voice  of  God  uttered  by  his  own  lips,  and  it  says  to  him, 
"  not  one  word  of  this  prayer  hast  thou  heard,"  for  his  thoughts, 
being  engrossed  with  the  world's  business,  he  closed  his  ear,  lest  the 
preacher's  voice  disturb  his  carnal  dreams ;  or  if  perchance  he  lis- 
tened ;  then  this  voice  says  to  him,  "  not  one  petition  hast  thou 
understood,  not  one  promise  dost  thou  believe  ;"  the  unbeliever's 
<'amen,"  is  an  imprecation  of  the  spirit  of  God,  uttered  by  the 
victim  himself,  calling  down  heaven's  indignation  upon  an  impudent, 
insolent,  besotted  fellow,  who,  like  Satan  in  the  book  of  Job,  thrusts 
himself  forward  among  better  folk,  and  with  his  clotted  hair  and 
unwashed  face,  and  ragged  garments,  and  foul  breath  makes  discord 
and  jargon  in  the  melodious  harmony  of  the  faithful  by  his  coarse, 
rough  "Amen." 

This  word  is  the  seal  of  all  our  petitions,  to  make  them  authentic, 
importing  both  assent  and  assurance  that  our  requests  shall  be 
granted,  and  therefore  this  "Amen"  is  of  more  value  than  all  the 
rest,  by  as  much  as  our  faith  is  more  excellent  than  our  desire :  for 
it  is  a  testification  of  our  faith,  whereas  all  the  petitions  are  only 
testifications  of  our  desire. 


LUDOLPHUS'  PARAPHRASE. 

"Pater  Noster!"  Excelsus  in  creatione,  suavis  in  amore,  dives  in 
hsereditate :  "  qui  in  coelis;"  speculum  seternitatis,  corona  jucundi- 
tatis,  thesauris  foelicitatis:  "  Sanctificetur  nomen  tuum ;"  ut  nobis 
sit  mel  in  ore,  melos  in  aure,  jubilum  in  corde.  "  Adveniat  regnum 
tuum  ;"  non  illud  modo  potentise,  quod  nunquam  evertitur,  sed  istud 
gratiaj,  quod  ssepius  avertitur ;  adveniat  ergo  jucundum  sine  per- 
mixtione,  tranquillum  sine  perturbatione,  securum  sine  amissione. 
"  Fiat  voluntas  ;  non  nostra,  sed  tua  ;  "  sicut  in  coelis  ;"  ab  Angelis, 
sic  etiam  in  terra  ab  hominibus ;  ut  omnia  quae  non  amas,  odio  ha- 
beamus;    quae  diligis,    diligamus ;    quae  tibi  placent,   impleamus : 


14  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

"Panem;''  doctrinalem,  sacramentalem^  victualem.  "Nostrum;" 
sed  ne  putetur  a  nobis,  dicimus  "da  nobis:"  " quotidianum"  qui 
sufficiat  nobis.  "Et  dimi^te  nobis  debita  nostra;"  qugecunque 
contra  te  commissiraus,  aut  contra  proximos  ;  aut  contra  nosmetipsos. 
"  Sicut  et  nos  dimittimus  debitoribus  nostris  ;"  qui  nos  offenderunt, 
vel  in  verbis,  vel  in  personis,  vel  in  rebus.  "  Et  ne  nos  inducas 
in  tentationem  mundi,  earnis,  Diaboli.  "  Sed  libera  nos  a  malo, 
prsesenti,  prseterito,  future.  Hgec  potes,  quia  "  tuum  est  regnum, 
et  potentia:"  lisec  vis,  quia  "tua  gloria,  nunc,  et  in  secula."  Amen. 

The  pith  and  beauty  of  this  paraphrase  cannot  be  translated  into 
English.  There  is  something  inexpressibly  significant  in  the  sen- 
tence, 

"  Sanctificetur  nomen  tuum;''  ut  nobis  sit  mel  in  ore,  melos  in 
aure,  jubilum  in  corde. 

The  best  translation  that  occurs  to  the  compiler  is,  "  Let  thy 
name  be  hallowed,  "  that  it  may  be  honey  in  our  mouth,  melody  in 
our  ear,  joy  in  our  heart." 


PSALMS  LI.  15. 
^^Lord,  open  thou  my  lips,  and  my  mouth  shall  show  forth  thy  praise.'^ 

As  man  is  a  little  world  in  the  great,  so  the  tongue  is  a  great 
world  in  the  little.  Nihil  habit  medium ;  aut  grande  malum  est, 
aut  grande  bonum.  If  good  (as  Eunapius  said  of  that  famous 
Rhetorifician)  "  a  walking  Library,  a  whole  University  of  edifying 
knowledge:"  but  if  bad,  (as  St.  James  doth  tell  us)  "a  world  of 
wickedness."  No  better  dish  for  God's  public  service,  when  it  is 
well  seasoned :  again,  none  worse,  when  ill  handled. 

So  that  if  we  desire  to  be   doorkeepers  in  God's  house,  let  us 
intreat  God  first  to   be   a   doorkeeper  in  our  house,  that  he  would 
shut  the  wicket  of  our  mouth  against  unsavory  speeches,  and  open 
the  door  of  our  lips,  that  our  mouth  may  "show  forth  his  praise." 
This   was   David's  prayer,  and   ought  to   be  thy  practice,  wherein 
observe  three  points  especially :. 
Who?  "the  Lord." 
What?  "  open  my  lips." 
Why  ?  "  that  my  mouth  may  show  thy  praise." 

For  the  first :  man  of  himself,  cannot  untie  the  strings  of  his  own 
stammering  tongue ;  but  it  is  God  only  which  openeth  a  "  door  of 


PSALMS   LI.  15.  15 

utterance."  When  we  have  a  good  thought,  it  is  (as  the  School  doth 
speak)  "gratia  infusa;"  when  a  good  word,  "gratia  effusa ;"  when 
a  good  work  "gratia  diiFusa."  Man  is  as  a  lock,  the  Spirit  of  God 
as  a  key,  "which  openeth,  and  no  man  shutteth,"  again,  "shutteth, 
and  no  man  openeth."  He  did  open  the  heart  of  Lydia  to  conceive 
well.  Acts  xvi. ;  the  ears  of  the  prophet  to  hear  well,  Esay,  1. :  the 
eyes  of  Elisha's  servant  to  see  well,  2  Kings  vi.  ;  and  here,  the 
lips  of  David  to  speak  well.  And  therefore,  whereas  in  the  former 
verse  he  might  seem  too  peremptory,  saying,  "my  tongue  shall  sing 
of  thy  righteousness;"  he  doth,  as  it  were,  correct  himself  by  this 
later  edition,  and  second  speech  ;  0  Lord !  I  find  myself,  of  my- 
self, most  unable  to  sing  or  say,  but  "  open  thou  my  lips,  and  touch 
thou  my  tongue,  and  then  I  am  sure  my  mouth  shall  show  thy 
praise." 

This  doctrine  showeth  in  general  our  dependance  on  God,  "in 
whom  we  live  and  move,  and  have  our  being;"  from  whom  only 
Cometh  "  every  good  and  perfect  gift." 

Man  is  God's  image.  Gen.  i.  26,  (some  translators  use  the  word  < 
which  signifieth  a  shadow.)  Now,  as  an  image,  or  a  shadow,  doth 
only  move,  as  the  body  whereof  it  is  a  likeness, — when  the  body 
doth  stretch  forth  an  arm,  the  shadow  presently  hath  an  arm ;  when 
the  body  doth  put  forth  a  leg,  the  shadow  hath  a  leg ;  so  man  in 
all  his  actions  as  a  shadow,  depends  on  God,  as  the  sole  foundation 
of  all  his  being. 

In  more  particular,  this  overthroweth  all  work-mongers,  and  (if 
I  may  so  speak)  babbling  word-mongers.  If  a  man  cannot  open 
his  own  lips  to  praise  God,  much  less  direct  his  own  heart  to  please 
God ;  if  not  able  to  tune  his  tongue,  let  him  not  presume  to  turn 
his  soul. 

And  if  a  man  cannot  open  his  mouth  aright,  let  him  not  pick  it 
with  a  false  key,  but  rather  pray  with  David  in  the  cxli.  Psalm ; 
"  Set  a  watch,  0  Lord,  before  my  mouth,  and  keep  the  doors  of  my 
lips."  As  it  is  absurd  in  building,  to  make  the  porch  bigger  than 
the  house ;  so  is  it  monstrous  in  nature,  when  we  commit  burglary, 
breaking  the  doors,  and  pulling  down  the  bars  of  our  mouth,  that 
the  narrow  passage  may  be  made  wide  for  our  big  words,  and  high 
conceits.  A  foul  fault,  when  our  words  are  either  too  many,  or  too 
mighty ;  Ecclesiastes  v.  1. 
2d.  What?  "open  my  lips." 

David  elsewhere  thinks  our  mouth  too  much  open.  St.  James 
says  that  our  tongue  is  too  glib  and  unruly.  "  Lingua  facile  volat, 
et  ideo  facile  violat." 


16  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

(Saitli  Bernard)  "  in  old  age.  When  all  other  members  are  dull 
and  stiff,  the  tongue^  notAvithstanding,  is  quick  and  nimble." 
"  What  need  any  of  them  pray  for  opening  their  lips  ?"  I  answer, 
with  the  prophet  Jeremy,  chap,  i.,  verse  22.  "  They  are  wise  to  do 
evil,  but  to  do  well  they  have  no  knowledge."  Men  have  tongue 
enough  to  speak  ill,  an  open  mouth  to  blaspheme  God,  and  slander 
their  neighbour ;  but  like  Pliniss  Astomi,  no  mouth,  no  lips,  no 
tongue ;  possessed  with  a  dumb  devil  Avhen  they  should  speak  well. 

Hierome,  Basil  and  Euthymius,  and  other  ancient  doctors  observe 
that  natural  corruptions  and  actual  sins  are  the  very  ramparts  which 
stop  this  free  passage.  So  David  himself  doth  expound  himself,  v. 
14.  "Deliver  me  from  blood  guiltiness,  Oh  God!  and  my  tongue 
shall  sing  of  thy  righteousness."  His  unthankfulness  did  cry,  his 
adultery  did  cry,  his  murder  did  cry  unto  the  Lord  for  revenge; 
but  alas  !  he  himself  was  mute,  till  God,  in  exceeding  great  mercy, 
did  stop  the  mouths  of  his  clamorous  adversaries,  and  gave  him 
leave  to  speak. 

Here  we  note  the  great  wisdom  of  the  church  in  assigning  this 
place  to  this  versicle,  namely,  before  the  Psalms,  Lessons  and  Col- 
lects ;  and  yet  after  the  confession  and  absolution  of  our  sins  ;  insi- 
nuating that  our  mouths  are  silenced  only  by  transgression,  and 
opened  only  by  God ;  and  therefore,  when  we  meet  together  in  the 
temple,  to  be  thankful  unto  him,  and  to  speak  good  of  his  name, 
we  must  crave  first,  that  according  to  the  multitude  of  his  rich 
mercies,  he  would  pardon  all  our  old  sins,  and  then  put  into  our 
mouths  a  new  song ;  that  as  the  service  is  holy,  the  time  holy,  the 
place  holy ;  so  we,  likewise,  the  persons,  may  be  holy,  who  sing, 
"Holy,  Holy,  Holy,  Lord  God  of  Hosts !"  "Pulchra  non  est  laus 
in  ore  peccatoris." 

(Praise  does  not  become  the  mouth  of  a  sinner.) 

The  Hebrew  doctors  enjoined  that  this  versicle  should  be  said  at 
the  beginning  of  every  prayer,  in  the  Talmud,  "my  lips."  A  part 
for  the  whole;  sufficient  ability  to  praise  God;  "From  the  abund- 
ance of  the  heart  the  mouth  speaketh." 

He  doth  entreat  God  then,  as  before,  for  a  clean  heart  and  a 
right  spirit,  that  his  old  joys  of  conscience  may  be  renewed,  and 
all  the  whole  man  thoroughly  repaired,  a  good  desire  to  begin,  a 
ready  will  to  continue,  a  constant  resolution  to  end  God's  holy 
service.  The  key  of  the  mouth  ought  not  to  stand  in  the  door  of 
the  lips,  but  to  be  kept  in  the  cabinet  of  the  mind.  "  For  the 
heart  of  fools  is  in  their  mouth,  but  the  mouth  of  the  wise  is  in  their 
heart." 


PSALMS   LI.   15.  17 

David  therefore  doth  desire,  first  a  new  soul,  then  a  new  song. 

The  tongue  is  ambassador  of  the  mind;  as  often  as  we  speak 
without  meditation,  so  often  the  messenger  runneth  without  his 
errand.  Idle  words  are  not  little  sins ;  for  of  them  we  must  here- 
after give  great  account. 

The  mind  then,  and  the  mouth  must  go  together ;  in  civil  com- 
munication :  he  that  will  not  speak  idly,  must  think  when  he  speaks ; 
and  he  that  will  not  speak  falselj,  must  speak  what  he  thinks. 

In  holy  devotion,  God  must  be  praised  upon  well-tuned  cymbals, 
and  loud  cymbals,  "  in  his  choir  there  must  be  first  tune  well,  i.  e. 
a  prepared  heart,  then  sound  well,  i.  e.  a  cheerful  tongue,  like  the 
pen  of  a  ready  writer." 

Although  mental  prayer,  at  certain  times  and  places  be  sufficient ; 
yet,  in  God's  public  worship,  vocal  is  necessary  to  stir  up,  and  blow 
the  coals  of  zeal  both  in  ourselves  and  others.  Open  lips,  in  open 
service. 

Why? 

"  That  my  mouth  may  show  forth  thy  praise." 

That  as  of  thee  and  through  thee,  and  for  thee  are  all  things ; 
so  to  thee  may  be  praise  for  evermore.  God  is  of  himself  and  in 
himself,  so  great  and  so  good  that  we  cannot  in  any  way  add  to,  or 
detract  from  his  glory. 

Nee  melior,  si  laudaveris,  nee  deterlor,  si  vituperaveris. 

I  answer,  though  we  cannot  make  God's  praise  greater  in  itself, 
yet  we  may  make  it  seem  greater  unto  others ;  it  is  our  duty  to 
"show  forth  his  praise"  in  all  our  words  and  actions;  for  although 
we  cannot  make  a  new  God,  and  a  new  Christ,  (as  the  Papists  do,) 
yet  our  good  example  and  gracious  speech  may  make  men  esteem 
him  great,  whom  they  now  esteem,  little ;  and  occasion  all  those 
with  whom  we  converse  to  magnify  the  Lord,  who  little  regarded 
him  heretofore. 

This  annunciation  of  praise  consists  of  frequent  repetition  and 
particular  enumeration  of  God's  especial  goodness  towards  us. 

Hugo  comprehends  all  which  cTjncerns  us  in  four  words,  God  is 
to  be  praised,  "qui  Creator  ad  esse.  Conservator  in  esse,  Recreator 
in  bene  esse,  Glorificator  in  optimo  esse ;  qui  non  reddit  Deo  faci- 
endo  quod  debet,  reddet  ei,  patiendo  quod  debet." 

The  whole  text  doth  teach  all  men  the  language  of  Canaan,  that 
is,  what  and  how  to  speak ;  that  their  mouth  may  glorify  God  and 
edify  their  brethren.  Especially  Pastors,  to  minister  a  word  in 
time  to  the  weary ;  so  to  tune  their  notes,  as  that  they  may  be 
"  like  apples  of  gold,  with  pictures  of  silver."     In  all  their  sermons 

2 


18  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

to  preach  Jesus,  for  Jesus ;  hunting  not  after  their  own,  but  his 
glory.  "  Lord  !  open  my  lips,  that  my  mouth  may  show  forth  (not 
my  praise)  but  thy  praise,"  saith  David. 


GLORIA  PATRI. 

"  Glory  be  to  the  Father,  and  to  the  Son,  and  to  the  Holy  Ghost," 
&c.  This  hymn  is  of  good  credit  and  great  antiquity.  It  is  an 
exposition  of  that  excellent  speech,  Rom.  ii.  36.  "  Of  him,  and 
through  him,  and  for  him  are  all  things,  to  him  be  glory  forever, 
Amen :"  used  in  the  church  to  manifest  our  sound  judgment  in 
matter  of  doctrine  concerning  the  sacred  Trinity. 

We  must,  saith  Basil,  as  we  have  received,  even  so  must  we  bap- 
tize, even  so  believe ;  and  as  we  believe  even  so  give  glory.  Bap- 
tizing, we  use  the  name  of  the  Father,  of  the  Son,  and  of  the  Holy 
Ghost ;  confessing  the  christian  faith,  we  declare  our  belief  in  the 
Father,  and  in  the  Son,  and  in  the  Holy  Ghost ;  ascribing  glory  to 
God,  we  give  it  to  the  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost.  And  although  Anabaptistical  antipodes,  out  of  their  am- 
bitious humour  to  contradict  all  others,  and  hear  themselves  only 
speak,  would  have  thrust  out  of  the  church  all  solemn  set  forms  of 
holy  service  ;  yet  the  "  Gloria  Patri"  stands  still,  and  like  a  true 
Martyr  doth  show  the  greatest  countenance  in  lowest  estate. 

For  antiquity,  such  as  look  lowest  affirm  that  it  was  ordained 
first  by  Damasus,  A.  D.  876.  Others  that  it  was  created  in  that 
famous  Council  of  Nice,  consisting  of  318  Bishops,  under  Constan- 
tino the  Great,  A.  D.  320.  Fabadius,  in  Lib.  adversus  Arian, 
insinuates  that  it  was  used  long  before.  The  curious,  upon  this 
point,  may  examine  Bellarmine,  and  that  Oxenford  of  learning 
Master  Richard  Hooker. 


"  VENITE  EXULTEMUS  DOMINO." 

It  is  evident,  not  only  by  church  history  but  also  by  scripture, 
that  Psalms  have  always  taken  up  great  room  in  Divine  Service. 
Matt.  xxvi.  30 ;  1  Cor.  xiv.  26.  <■<■  When  ye  come  together,  every 
one  hath  a  Psalm." 

Let  not  any  wonder,  then,  at  our  frequent  Psalmody  both  after 
and  before  the  word  expounded  and  read ;  and  sometimes  interlaced 


"VENITE   EXULTEMUS   DOMINO."  19 

between  both.  A  custom  continued  in  all  other  reformed  churches  ; 
as  those  of  Scotland,  Flanders,  France,  &c. 

Above  all  other  Psalms,  our  church  hath  fitly  chosen  this  as  a 
whetstone  to  set  an  edge  on  our  devotions  at  the  very  beginning  of 
the  public  prayers  in  the  temple :  teaching  plainly,  for  what  matter 
and  after  what  manner,  it  behoveth  us  to  serve  God  in  his  sanctuary. 
It  consists  of  two  parts  : 

1.  An  exhortation  to  praise  God,  1^  2,  and  6  verses. 


2.  Causes  for  praise. 


^  f  In  general,  for  creating  and  ruling  the  whole 

Mercies.    <      world,  3,  4,  and  5  verses. 

[  In  particular,  towards  his  church,  verse  7. 

iv.  8,  to  end,  setting  before  their  eyes  a  fear- 
ful example,  that  of  their  ovni  fathers,  in 
omitting  this  excellent  duty. 

(Who  must  praise  "let  us  sing,"  "  let  us  come,"  "  let 
us  worship." 
f  Where,  "  Before  his  presence." 
How  <  Whereto,  "  Sing  to  the  Lord." 
[wherewith,  "With  our  voice." 

"Let  us  sing;"  with  our  heart,  "heartily;"  with  our  hands  and 
knees,  "  Oh  come,  let  us  worship  and  fall  down,  and  kneel  before 
the  Lord  our  Maker."  David  is  not  content  to  praise  God,  alone; 
but  exciteth  all  others  about  him  to  do  the  same  :  "  Oh  come  let  us 
sing." 

TVT      T\     •  1  X,  -J      A  f  Private  man. 

Now  David  may  be  considered  as  a  |  p^^j.^  ^^^^^^^  .  ^^.^^^^ 

\  Prophet. 

Here  then  is  a  threefold  pattern  in  one ;  an  example  for  masters 
to  stir  up  their  family;  an  example  for  preachers  to  exhort  their 
people ;  an  example  for  princes  to  provoke  their  subjects  unto  the 
public  worship  of  the  Lord.  It  becometh  great  men  to  be  good 
men ;  as  being  unprinted  statutes,  and  speaking  laws  unto  others. 
This  affection  was  in  Abraham,  Paul,  Joshua,  and  ought  to  be  in 
all,  "  exhorting  one  another  while  it  is  called  to-day." 

You  hold  it  a  good  rule  in  worldly  business,  not  to  say  to  your 
servants,  come  ye,  go  ye,  arise  ye :  but,  let  us  come,  let  us  go,  let  us 
arise.  Now  shall  the  children  of  this  world  be  wiser  in  their  genera- 
tion, than  the  children  of  light  ?  Do  we  commend  this  course  in  mun- 
dane affairs,  and  neglect  it  in  religious  offices  ?  Assuredly,  if  our 
zeal  were  so  great  to  religion,  as  our  love  is  towards  the  world  ; 
Masters  would  not  come  to  Church  (as  many  do)  without  their  ser- 
vants, and  servants  without  their  masters ;  parents  without  their 
children,  and  children  without  their  parents ;  husbands  without 
their  wives,  and  wives  without  their  husbands :  but,  all  of  us  would 


20  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

call  one  to  another,  as  Esay  prophecied ;  "  0  come  let  us  go  up  to 
the  mountain  of  the  Lord,  to  the  house  of  the  God  of  Jacob :  he 
will  teach  us  his  ways,  and  we  will  walk  in  his  paths."  And  as 
David  here  practised,  "  0  come  let  us  sing  to  the  Lord,  let  us 
heartily  rejoice  in  the  strength  of  our  salvation." 

Sow]  First  where;  before  the  Lord,  "before his  presence,"  verse 
2,  6.  God  is  every  where  ;  "  whither  shall  I  go  from  thy  spirit  ? 
or  whither  shall  I  go  from  thy  presence  ?" 

God  is  a  circle,  whose  circumference  every  where  :  he  is  laid  in 
holy  Scripture  to  dwell  in  heaven,  and  to  be  present  in  his  sanctuary 
more  specially  ;  manifesting  his  glory  from  heaven,  his  grace  in 
the  church  principally.  For  he  said  in  the  law,  "In  all  places 
where  I  shall  put  the  remembrance  of  my  name,  I  will  come  unto 
thee  :"  and  in  the  gospel,  "  where  two  or  three  are  gathered  together 
in  my  name,  there  am  I  in  the  midst  of  them."  Albeit  every  day 
be  a  Sabbath,  and  every  place  a  Sanctuary  for  our  private  devo- 
tions, according  to  the  particular  exigence  of  our  occasions  ;  yet 
God  hath  allotted  certain  times,  and  certain  places  for  his  public 
service,  Levit.  xix.  30.  "  Ye  shall  sanctify  my  Sabbaths,  and  re- 
verence my  Sanctuary." 

God  is  to  be  worshipped  ever,  and  every  where.  Yet  the  seventh 
of  our  time,  and  the  tenth  of  our  living,  must  more  specially  be 
consecrated  to  that  honour  which  he  requires  in  the  temple.  And 
therefore  Calvin  is  of  opinion  that  David  uttered  this  speech  upon 
the  Sabbath  :  as  if  he  should  say,  come  let  us  sing  to  the  Lord,  not 
in  private  only,  but  let  us  come  before  his  presence  with  thanks- 
giving. As  in  the  c.  psalm  :  Go  your  way  into  his  gates,  and  into 
his  courts  with  praise." 

The  consideration  of  this  one  point,  that  God  is  in  every  place 
by  his  general  presence,  in  this  holy  place  by  his  especial  prescience, 
may  teach  all  men  to  pray  not  hypocritically  for  fashion,  but  heartily 
for  conscience ;  not  only  formally  to  satisfy  the  law,  but  also  sin- 
cerely to  certify  our  love  to  the  Lord  our  Maker,  giving  unto 
"  Caesar  the  things  which  appertain  to  Caesar,  and  unto  God  the 
things  which  belong  to  God."  "  Si  Caesar  in  nummo  quterit  ima- 
ginem  suam,"  Deus  non  quaerit  in  homine  imaginem  suam  ?  August. 
enar.  hujus  Ps.  If  Caesar  sought  his  image  in  the  money,  may  not 
God  seek  his  image  in  man  ?  That  we  may  not  only  praise  where  we 
should,  but,  as  it  followeth  in  the  division  whereto  :  "  Let  us  sing  to 
the  Lord,  let  us  rejoice  in  the  strength  of  our  salvation,  let  us  show 
ourselves  glad  in  him." 

Every  one  in  his  merry  mood  will  say;  come  let  us  sing,  let  us 


VENITE   EXULTEMUS   DOMINO.  21- 

heartily  rejoice :  Silence  is  a  sweeter  note  than  a  loud,  if  a  lewd 
sonnet.  If  we  will  needs  rejoice,  let  us  (saith  Paul)  "rejoice  in  the 
Lord :"  if  sing,  said  David,  "let  us  sing  to  the  Lord." 

Vain  toys  are  songs  sung  to  the  world,  lascivious  ballads  are 
songs  sung  to  the  flesh,  satirical  libels  are  songs  sung  to  the  devil ; 
only  "  Psalms  and  hymns,  and  spiritual  songs  are  melody  for  the 
Lord."  Pie  debes  Domino  exultare,  si  vis  securus  mundo  insultare, 
saith  Augustine  upon  this  text :  we  may  not  exalt  but  insult  over 
the  world,  the  flesh,  the  devil ;  our  exaltations  and  exultations  are 
due  to  God  only. 


YENITE  EXULTEMUS  DOMINO. 

Let  us  worship  and  fall  down,  and  kneel  before  the  Lord  our 
Maker  :  not  before  a  crucifix,  not  before  a  rotten  image,  not  before 
a  fair  picture  of  a  foul  saint :  these  are  not  our  makers,  we  made 
them,  they  made  not  us.  Our  God,  unto  whom  we  must  sing,  in 
whom  we  must  rejoice,  before  whom  we  must  worship,  is  a  great 
King  above  all  gods;"  he  is  no  god  of  lead,  no  god  of  bread,  no 
brazen  god,  no  wooden  god ;  we  must  not  fall  down  and  worship 
our  lady,  but  our  Lord ;  not  any  martyr,  but  our  Maker ;  not  any 
saint,  but  our  Saviour :  "0  come  let  us  sing  unto  the  Lord,  let  us 
heartily  rejoice  in  the  strength  of  our  salvation.  ' 

Wherewith:  with  voice,  "let  us  sing;"  with  soul,  "  let  us  heartily 
rejoice ;"  with  hands  and  knees,  "  let  us  fall  down  and  kneel,"  with 
all  that  is  within  us,  with  all  that  is  without  us  ;  he  that  made  all  must 
be  worshipped  with  all,  especially  when  we  come  before  his  presence. 

Here  let  us  make  a  stand,  and  behold  the  wise  choice  of  the 
Church,  assigning  this  place  to  this  Psalm,  which  exciteth  us  to 
come  to  the  temple  quietly  and  jointly,  "  come  let  us  sing ;"  and 
when  we  are  come,  to  demean  ourselves  in  this  holy  place  cheerfully, 
heartily,  reverently.  I  would  fain  know  of  those  who  despise  our 
Canons,  as  not  agreeable  to  the  Canon  of  Holy  Bible,  whether 
their  unmannerly  sitting  in  the  time  of  divine  service  be  this 
i^ kneeling ;"  whether  their  standing  be  this  '^falling  down;"  whe- 
ther they  give  God  their  heart,  when  as  they  will  not  afford  him  so 
much  as  their  hat ;  whether  their  louring  upon  their  brethren,  be 
"singing  to  the  Lord;"  whether  their  duty  required  here,  be  to 
come  in,  to  go  out,  to  stay  in  the  temple,  without  any  respect  of 
persons,  or  reverence  to  place. 

I  would  such  as  do  imitate  the  Turks  in  habit,  would  likewise 
follow  them  in  humble  comportment  while  they  pray :  Magna  cum 


22  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

ceremonia  et  attentione  sacris  suis  intersunt  Turcae :  na  si  vel 
digito  sculpant  caput,  periisse  sibi  precationis  fructu  arbitrantur : 
quid  enim  si  cum  Bassis  sermo  tibi  habendus,  ergo  multo  magis  si 
cum  Deo.  Think  of  this  ye  that  forget  God,  he  will  not  be  mocked, 
his  truth  is  eternal,  heaven  and  earth  shall  pass,  but  not  one  jot  of 
his  word  shall  pass :  if  an  angel  from  heaven,  or  devil  on  earth,  if 
any  private  spirit  shall  deliver  unto  you  rules  of  behaviour  in  the 
church,  contrary  to  this  Canon  of  God's  own  Spirit,  let  him  be  ac- 
cursed. Anathema.  "Let  us  sing,  let  us  worship,  let  us,"  who  fear 
God  and  honour  the  King,  "fall  down  and  kneel  before  the  Lord  our 
Maker." 

Thus  much  for  David's  exhortation  to  praise  God.  The  reasons 
why  we  should  praise,  follow. 

First  briefly,  God  is  our  Creator,  therefore  "  let  us  worship  and 
fall  down  and  kneel  before  the  Lord  our  Maker."  Ver.  6.  He  is 
our  Redeemer,  therefore  "  let  us  sing  unto  the  Lord,  let  us  heartily 
rejoice  in  the  strength  of  our  salvation."    Ver.  1. 

r  Mercies  in  general. 
Secondly,  more  at  large  from  his  J  Yer.  3,  4,  5. 

I  Judgments. 

"  For  the  Lord  is  a  great  God."  Most  mighty,  almighty,  able 
to  do  whatsoever  he  will,  and  more  than  he  will  too.     See  the  Creed. 

In  himself  so  great,  that  the  Heaven  of  heavens  cannot  contain 
him,  much  less  any  barren  brain  inwomb  him :  and  therefore  David 
here  being  not  able  to  set  down  the  least  piece  of  his  greatness  in 
the  positive  degree,  comes  to  the  comparative,  showing  what  he  is 
in  comparison  of  others  :  "  A  great  King  above  all  gods."  As  being 
more  excellent  and  mighty  than  any  thing,  or  all  things  that  have 
the  name  of  God. 

f  Title    |^"S^^^  i"  heaven. 
Whether  they  j      ^r  '   ^  ^""''*'^  "*"  '''''■*• 
be  eods  in  1  (  ^®  S^^*^  i^  the  covetous  man's  god  ;  belly- 

'^   Opinion,  I      cheer  the  epicure's  god ;   an  idol  the  super- 
(      stitious  man's  god. 

Now  the  Lord  is  the  King  of  all  gods  in  title,  for  he  made  them  : 
of  all  gods  in  opinion,  for  he  can  destroy  them.  Angels  are  his 
messengers,  and  princes  his  ministers ;  all  power  is  of  the  Lord. 
The  manner  of  getting  kingdoms  is  not  always  of  God,  because  it  is 
sometimes  by  wicked  means ;  yet  the  power  itself  is  ever  from  God, 
and  therefore  stj^led  in  Scripture  the  «  God  of  gods,"  as  the  wise 
man  saith,  "higher  than  the  highest :"  for  religion  and  reason  tells 
us,  that  of  all  creatures  in  heaven,  an  angel  is  the  greatest ;  of  all 


VENITE   EXULTEMUS   DOMINO.  2S 

things  on  earth,  an  emperor  is  the  greatest ;  but  the  Lord  (as  you 
see)  is  greater  than  the  greatest,  as  being  absolute  Creator  of  the 
one,  and  maker  of  the  other:  "Quantus  Deus  est  qui  Deos  facit!" 
How  great  a  God  is  he  that  makes  gods,  yea,  and  mars  them  too 
at  his  pleasure,  surely  this  is  a  great  God,  and  a  great  King  above 
all  gods.  And  therefore  in  what  estate  soever  thou  be,  possess  thy 
soul  with  patience,  rejoice  in  God,  be  strong  in  the  Lord,  and  in 
the  power  of  his  might,  fear  no  man,  no  devil,  no  other  God,  he 
that  is  greater  than  all  these  shall  be  thy  defence ;  he  will  perform 
whatsoever  in  his  word  he  did  promise  concerning  this  life  and  the 
next. 

"  In  his  hand  are  all  the  corners  of  the  earth."  A  reason  to 
prove  that  God  is  a  great  king  above  all  gods  :  he  is  a  great  God, 
because  a  king  of  gods :  and  he  is  a  king  of  gods,  because  "  in  his 
hands  are  all  the  corners  of  the  world,"  subject  to  his  power  and 
providence. 

The  most  mighty  Monarch  on  earth  is  king  as  it  were  but  of  a 
mole-hill,  a  lord  of  some  one  angle :  but  in  God's  "  hand  are  all 
the  corners  of  the  earth,  and  the  strength  of  the  hills,"  i.  e.  of  most 
puissant  potentates,  in  comparison  of  whom  all  other  are  low 
valleys ;  say  the  strength  and  height  of  the  hills  are  his. 

Antichrist  doth  extol  himself  "  above  all  that  is  called  God,"  and 
the  Pope  doth  make  himself  "Lord  of  lords,"  usurping  "the  whole 
world  for  his  diocese :"  yea  he  hath  a  triple  kingdom,  according  to 
his  triple  crown ;  Supernal  extended  to  heaven,  in  canonizing 
saints ;  Infernal,  extended  to  hell,  in  freeing  souls  out  of  purgatory ; 
Terrestrial,  extended  over  the  whole  earth,  as  being  universal 
Bishop  of  the  Catholic  Church.  But  alas,  vain  man,  he  is  but  a 
fox  in  a  hole,  many  corners  of  the  earth  are  not  his ;  England 
(God  be  praised)  is  not  his,  Scotland,  Holland,  Denmark  not  his,  a 
great  part  of  France,  the  greatest  part  of  Germany,  none  of  his, 
many  thousands  in  Portugal,  Italy,  Spain,  none  of  his ;  the  great 
Cham,  the  Persian,  the  Turk,  the  least  whereof  is  greater  than  him- 
self, none  of  his.  And  albeit  all  the  kings  of  the  earth  should  be 
drunken  with  his  abomination,  yet  should  he  be  Pastor  universal  of 
the  Church,  but  as  the  devil  is  prince  of  the  world ;  not  by  his  own 
might,  but  by  others'  weakness,  as  St.  Paul  said,  "he  is  our  master 
to  whom  we  give  ourselves  as  servants  to  obey." 

So  likewise  the  gods  of  the  superstitious  heathen  have  not  all  the 
corners  of  the  world :  for,  as  themselves  ingenuously  confess,  some 
were  gods  of  the  water  only,  some  of  the  wind,  some  of  corn,  some 
of  fruit,  Nee  omnia  commemoro,  quia  me  piget  quod  illos  non  pudet. 


24  THE    OFFICIAL   CALENDAR    OF  THE    CHURCH. 

As  heretics  have  so  many  creeds  as  heads :  so  the  gentiles  (as 
Prudentius  observed)  had  so  many  things  for  their  god,  as  there 
were  things  that  were  good. 

Quicquid  humus,  pelagus,  coelum,  mirabile  gignunt: 
Id  duxere  Deos,  coUes,  freta,  flumina,  flammus. 

So  that  their  god  is  not  as  our  God,  "  even  our  enemies  being 
judges."  Others  hold  some  parcels  of  the  earth  under  him,  and 
some  lay  claim  to  the  whole  by  usurpation.  But  all  the  corners  of 
the  world  are  his  by  right  of  creation,  as  it  followeth  in  the  next 
verse. 

"  The  sea  is  his,  for  he  made  it."  An  argument  demonstrative, 
to  show  that  all  the  world  is  subject  to  his  power :  and  therefore  in 
the  creed,  after  "Almighty,"  followeth  instantly,  "maker  of  hea- 
ven and  earth." 

If  any  shall  demand  why  David  nameth  here  first  and  principally 
the  sea,  before  all  other  creatures:  answer  may  be  given  out  of 
Pliny  ;  "  God,  who  is  wonderful  in  all  things,  is  most  wonderfully 
wonderful  in  the  sea." 

SI.  Situation  of  it. 

2.  Motions. 

3.  Innumerable  creatures  in  it. 

4.  Wonderful  art  of  sailing  on  it. 

Yet  God  in  the  beginning  made  this  unruly  foaming  fuming 
beast,  and  ever  since  ruled  it  at  his  beck  :  for  he  "  stilleth  the 
raging  of  the  sea,  and  the  noise  of  his  waves:"  he  shutteth  up  his 
barking  cur  in  the  channel,  as  in  a  kennel ;  "he  layeth  up  the 
deep,  as  in  a  treasure  house,"  saying  to  the  waters,  "hitherto  shalt 
thou  come,  but  no  further,  and  hero  shall  it  stay  thy  proud  waves." 

Hitherto  we  have  treated  concerning  the  greatness,  and  goodnesa 
of  God  in  general.  Now  David  in  the  seventh  verse  proceeds,  inti- 
mating that  the  Lord  of  all  in  common,  is  our  God  in  special.  "He 
is  the  Lord  our  God,"  as  being  "the  people  of  his  pasture,  and  the 
sheep  of  his  hands:"  that  is,  himself  doth  feed  and  favour  the 
Church  in  a  more  particular  sort,  committing  this  charge  to  none 
other.     See  Preface  of  the  Decalogue. 

The  last  reason  is  from  judgment ;  for  God  useth  all  means  to 
win  men  unto  him.  The  sum  whereof  is,  that  we  must  not  harden 
our  hearts,  and  obstinately  settle  ourselves  in  sin,  as  our  forefathers 
in  the  wilderness :  but  rather  hear  the  voice  of  the  Lord  speaking 
unto  us  out  of  his  word  all  the  day  long,  the  whole  time  of  our  life 
generally,  but  on  the  Sabbath  day  more  especially,  "lest  in   his 


TE   DEUM.  25 

anger  he  swear  that  we  shall  not  enter  into  his  rest."  Read  this 
History,  Num.  xiv. ;  Exod.  xvii. ;  for,  as  Paul  doth  teach,  "  these 
things  are  written  for  our  ensample,  upon  whom  the  ends  of  the 
world  are  come."  Lege  historiam,  ne  fias  historia.  (Learn  from 
examples  in  history  lest  thou  be  made  an  example.)  The  judgments 
of  God  are  like  thunder-claps,  poena  ad  unum,  terror  ad  omnes. 
(Punishment  to  one,  terror  to  all.)  As  in  a  common-weal,  places 
of  execution  are  public,  ad  terrorem  populi,  because  (as  Plato  said) 
Nemo  prudens  punit  quia  peccatum  est,  sed  ne  peccetur.  (No  wise 
man  punishes  because  it  has  been  sinned,  but,  lest  it  should  be 
sinned.)  And  another  ancient  philosopher  to  the  same  purpose: 
Malefici  non  pereunt  ut  pereant,  sed  ut  pereundo  alios  deterreant. 
(Malefactors  do  not  perish,  that  they  may  perish,  but  that  they  may 
deter  others  from  perishing.)  That  the  state  which  had  no  benefit  by 
their  life,  should  make  use  of  their  death.  In  like  manner,  Almighty 
God  in  this  huge  theatre  of  the  world,  doth  make  some  spectacles 
unto  others,  all  of  us  being  either  actors,  or  spectators :  and  so  by 
consequence  must  take  example  by  others,  or  else  make  example  to 
others.     See  Epist.  Dom.  9,  Post.  Trinit. 


TE  DEUM. 

That  hymns  accurately  framed  by  devout  men  according  to  the 
word,  may  be  sung  in  the  church  with  the  psalms  of  David,  and 
other  spiritual  songs  taken  out  of  the  word,  we  can  allege  precept, 
and  example :  Precept,  Coloss.  iii.  16.  "  Admonish  yourselves  in 
psalms  and  hymns,"  &c.  Marlorat  doth  construe  this  of  singing  in 
the  church :  and  Haymo,  that  hymns  were  godly  songs,  invented 
by  the  Christians  of  that  age.  For  God's  holy  church  hath  used 
this  custom  from  the  primitive  times,  even  unto  this  present  day. 

Concerning  Te  Deum  in  particular :  it  is  approved  by  Luther, 
and  held  by  our  martyrs  a  good  creed :  (as  it  is  thought  generally) 
composed  by  those  two  great  lights  of  the  church,  Ambrose  who 
was  the  most  resolute  bishop,  and  Augustine  who  was  the  most 
judicious  Doctor  of  all  the  Fathers. 

It  is  reported  by  Dacius,  a  Reverend  Bishop  of  Milan,  that  in 
his  time,  who  lived  under  Justinian,  Anno  538,  this  hymn  was 
received  and  used  in  the  church :  which  argueth  it  of  greater  anti- 
quity, than  upstart  popery.  The  novelist  (as  Augustine  writes  of 
Faustus  the  Manichee)  vel  non  intelligendo  reprehendit,  vel  repre- 


26  THE    OFFICIAL   CALENDAR    OF   THE   CHUECII. 

hendendo  non  intelligit.     Either  too  much  passion,  or  else  too  little 
knowledge. 


BENEDICITE  OMNIA  OPERA. 

This  canticle  is  a  rhapsody  gathered  here  and  there  from  divers 
psalms  of  David :  cited  often  by  the  learned  and  ancient  Fathers, 
and  not  censured  for  it  by  the  Lutheran  Historiographers.  Cent. 
V.  colum.  219. 

Imprinted  at  Middleburgh  with  the  Davidical  psalms  in  English 
metre :  an  honour  denied  unto  the  church-psalter  in  prose.  In  a 
word,  I  find  this  hymn  less  martyred  than  the  rest,  and  therefore 
dismiss  it,  as  Christ  did  the  woman,  John  viii.  "  Where  be  thine 
accusers  ?  Hath  no  man  condemned  thee  ?  no  more  do  I,  go  thy 
way." 


BENEDICTUS.    LUKE  I.  68. 

The  Benedictus,  Magnificat,  and  Nunc  dimittis,  are  said  in  the 
church  daily,  whereas  other  psalms  of  David,  Asaph,  and  Moses, 
are  read  but  monthly.  The  reasons  hereof  are  manifest,  and  mani- 
fold, I  will  only  name  two. 

First,  these  most  excellent  hymns  (as  gratulations  wherewith  our 
Lord  and  Saviour  was  joyfully  received  at  his  entrance  into  the 
world)  concern  us  so  much  more  than  the  psalms  of  David,  as  the 
gospel  more  than  the  law,  and  the  New  Testament  more  than  the 
Old.  For  the  one  are  but  prophecies  of  Christ  to  come,  Avhereas 
the  others  are  plain  discoveries  of  Christ  already  present. 

Secondly,  these  songs  are  proper  only  to  Christianity,  whereas 
other  psalms  are  common  to  the  Jews,  as  well  as  to  the  Christians, 
wherewith  they  praise  God  in  their  synagogue,  so  well  as  we  praise 
God  in  our  church.  A  Jew  will  sing  with  Asaph  and  David,  thi  t 
the  Messiah  of  the  world  shall  come,  but  he  cannot,  he  will  not  ac- 
knowledge with  Zacharias  and  Simeon  that  he  is  come.  So  that 
the  novelist  herein  misliking  the  Church's  custom,  doth  seem  to  play 
the  Jew ;  which  I  rather  ascribe  to  the  lightness  of  his  folly,  than 
to  the  weight  of  his  malice.  Sententiam  EcclesiiB  non  intelligit, 
sed  amat  suam,  non  quia  vera  est,  sed  quia  sua  est. 

It  is  fitly  placed  after  the  second  lesson,  as  an  hymn  of  praise  to 


BENEDICTUS.      LUKE   I.    68.  27 

magnify  God  for  the  comfort  we  receive  by  tlie  sweet  tidings  of  the 
gospel ;  «'  Blessed  be  the  Lord  God  of  Israel,  for  visiting  and  redeem- 
ing his  people." 

il.  Concerning  Christ  and  his  kingdom. 
2.  Touching  John  the  Baptist  and  his  office,  ver. 
76,  &c. 

It  is  very  remarkable,  that  Zacharias  who  was  dumb,  vers.  20, 
doth  now  not  only  speak,  but  also  prophesy.  He  was  made  speechless 
because  he  was  faithless  :  but  now  believing,  his  lips  are  opened,  and 
his  mouth  doth  show  forth  God's  praise,  saying  "Blessed  be  the  Lord." 

Let  no  man  in  his  affliction  despair :  for  (as  Ambrose  notes,)  if 

we  change  our  manners,  Almighty  God  will  alter  his  mind.     Nee 

solum  ablata  restituit,  sed  etiam  insperata  concedit :  He  will  not 

only  restore  that  which  was  taken  away,  but  also  give  more  tlian  we 

can  expect.     So  he  blessed  the  last  days  of  Job  more  than  the  first : 

for  whereas  he  had  but  7000  sheep,  3000  camels,  500  yoke  of  oxen, 

and  500  she-asses :    afterward  the  Lord    gave  him  14000  sheep, 

6000  camels,  1000  yoke  of  oxen,  and  1000  asses.    In  the  second  of 

Joel :   "  If  you  will  turn  to  me  (saith  the  Lord,)  with  all  your  heart, 

with  fasting,  weeping,  and  mourning,  I  will  render  unto  you  the 

years  which  the  grasshopper  hath  eaten,  the  canker-worm,  and  the 

caterpillar.     And  moreover,  I  will  pour  out  my  Spirit  upon  all  flesh, 

and  your  sons  and  your  daughters  shall  prophecy,  &c."     In  the  9th 

of  Matthew,  when  Christ  saw  the  faith  of  the  palsy-man,  he  did 

not  only  cure  the  sores  of  his  body,  but  also  the  sins  of  his  soul ; 

"  Son,  be  of  good  cheer,  thy  sins  are  forgiven  thee." 

T     .u    n    .         ,,  .   ,    (1.  Who  to  be  blessed ;  "The  Lord  God  of  Israel." 

In  the  first  part  two  points  1  ^  ^  g^.^^  ^^^  promising,  then  for  performing 
are  to  be  considered  especially :  |     .^^emption  unto  the  woi4d. 

"Blessed,"  That  is,  praised,  as  Psal.  xviii.  47;  Matth.  xxii.  39. 
So  that  Zacharias  here  remembering  a  great  benefit,  begins  his  hymn 
with  thanks,  Benedictus,  Bominus  ;  hereby  signifying,  that  it  is  our 
first  and  chief  duty  to  be  thankful,  to  bless  God,  who  doth  so  won- 
derfully bless  us  in  all  the  changes  and  chances  of  this  mortal  life, 
to  say  with  Job,  "  The  Lord  giveth,  and  the  Lord  taketh,  blessed 
be  the  name  of  the  Lord."  God  be  praised,  and  the  Lord  be  blessed, 
is  the  language  of  Canaan :  whereas,  unthankfulness  is  the  devil's 
text,  and  the  blasphemies  of  wicked  men  are  commentaries  upon  it. 

"  The  Lord,"  For  as  Aristotle  said;  "  Praise  is  only  virtue's  due :" 
but  none  is  good,  except  God.  Others  are  to  be  praised  in  him,  so 
far  forth  as  they  have  received  any  gift  or  good  from  him,  only  the 
Lord  is  worthy  to  be  praised  in  and  for  himself. 

"  God  of  Israel,"  So  called  iu  two  respects:  First,  In  regard  of 


28       V  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

his  love  towards  them,  as  being  "  his  peculiar  inclosure  out  of  the 
commons  of  the  whole  world,"   Deut.  vii.  6  ;  Psal.  Ixxvi. ;  Isa.  v. 

Secondly,  In  regard  of  their  service  to  him,  he  is  God  of  others, 
will  they,  nill  they,  Psal.  xcix.  1.  "  The  Lord  is  King,  be  the  people 
never  so  impatient ;  he  sitteth  between  the  Cherubims,  be  the  people 
never  so  unquiet:"  but  Israel  willingly  submitted  herself  to  serve 
him  cheerfully  with  all  her  heart.  The  devil  is  prince  of  the  world, 
because  the  wicked  of  the  world  be  ready  to  give  place  to  his  sugges- 
tions :  but  the  Lord  is  God  of  Israel ;  that  is,  of  all  good  men, 
because  they  resist  Satan,  and  yield  to  God's  government,  desiring 
daily  that  his  kingdom  may  come,  and  his  will  be  done  on  earth  as 
it  is  in  heaven. 

He  doth  use  this  title,  rather  than  another  in  general,  to  describe 
the  true  God,  and  to  distinguish  him  from  the  gods  of  the  Gentiles, 
who  were  not  gods,  but  idols ;  that  is,  devils  (as  Euthymius  observes). 
In  particular,  this  title  did  best  fit  his  occasion,  because  Christ  the 
Redeemer  of  the  world,  was  promised  unto  the  Jews,  "  Abraham 
and  his  seed  for  ever:"  and  therefore,  "blessed  be  the  Lord  God 
of  Israel." 

Why  ?  First  for  promising :  then  for  performing. 

The  promises  of  God  touching  the  Messiah,  are  twofold. 

1.  Made  by  himself,  to  Adam,  Abraham,  Isaac,  ver.  72,  73. 

2.  Made  by  his  servants  :  "  As  he  spake  by  the  mouth  of  his  holy 
Prophets,  which  have  been  since  the  world  began,"  ver.  70. 

"  He  spake,"  The  Prophet  is  but  the  voice  :  God  himself  is  the 
speaker,  as  John  Baptist  said ;  "  I  am  the  voice  of  him  that  crieth 
in  the  wilderness.'' 

"  By  the  mouth,"  In  the  singular  number  ;  for  albeit  they  were 
many,  yet  they  spake  but  one  thing,  from  one  spirit,  as  it  were  with 
one  mouth. 

"Which  have  been  since  the  world  began,"  For  all  the  Prophets 

have  foretold  of  these  days.    In  the  transfiguration,  Moses  and  Elias 

are  said  to  talk  with  Christ :  signifying  hereby,  (saith  Origen,)  that 

the  law  and  the  Prophets,  and  the  gospel  agree  all  in  one.     And 

therefore  Peter  was  unwise  to  make  three  tabernacles  for  one. 

^Place,  separated  from  the  profane  vulgar,  and  con- 
secrated to  this  high  calling. 
Grace,  for  being  hallowed  and  elected  to  this  office, 

Holy  Prophets:  holy  by  <f      *'?^7  T^'  ^^^  ^^e  Holy  Ghost :  indued  also  with 
•'         ^  J     J  \      gifts  of  sanctification ;  m  so  much  that  prophets, 

and  holy  men,  heretofore  were  voces  convertibiles, 
as  it  is  observed  out  of  the  old  Testament,  Gen. 
XX.  7  ;  and  new,  Luke  vii.  IG,  .John  ix.  17. 

This  may  teach  the  prophets  in  our  time  to  be  walking  sermons, 


THE   BENEDICTUS.  29 

epistles  and  holy  gospels  in  all  their  carriage  toward  the  people. 
Prsedicat  viva  voce,  qui  praedicat  vita,  et  voce.  He  doth  preach 
most,  that  doth  live  best- 
As  it  is  said  of  John  the  Baptist,  Cum  miraculum  nullum  fecerit, 
perpetuum  fuit  ipse  miraculum  :  (While  he  did  no  miracle,  he  was 
a  perpetual  miracle  himself.)  So  a  good  man  doth  alway  preach, 
though  he  never  comes  in  pulpit.  Whereas  such  a  minister,  as  is 
no  where  a  minister  but  in  the  Church,  is  like  Achitophel,  who 
set  his  house  in  order,  and  then  hanged  himself.  The  word  preached 
is  as  Aaron's  rod ;  if  in  the  preacher's  hand,  it  is  comely  :  but  if  he 
cast  it  from  him,  it  will  haply  prove  a  serpent.  That  which  God 
hath  joined  together,  let  no  man  put  asunder.  Holiness  and  Pro- 
phecy. "  0  Lord,  indue  thy  ministers  with  righteousness,  that 
thy  chosen  people  may  be  joyful." 

As  God  is  merciful  in  making,  so  faithful  in  keeping  his  promise  : 
"for  he  visited  and  redeemed  his  people." 

"Visited,"  In  the  better  part,  for  visitation  in  mercy,  not  in 
judgment,  as  Psal.  viii.  4 ;  Gen.  xxi.  1. 

If  Christ  did  visit  us  in  our  person,  let  us  visit  him  in  his  mem- 
bers. All  of  us  are  his  stewards,  and  the  good  things  he  hath  lent 
us  are  not  our  own,  but  his ;  either  the  goods  of  the  Church,  and  so 
we  may  not  make  them  impropriations :  or  else  the  goods  of  the 
commonwealth,  and  we  may  not  inclose  them.  He  is  the  best  subject 
that  is  highest  in  the  subsidy-book ;  so  the  best  Christian  that  is 
most  forward  in  subsidies,  in  helping  his  brethren  with  such  gifts  as 
God  hath  bestowed  upon  him. 

"The  whole  world  (saith  St.  John)  lieth  in  wickedness,"  sick, 
very  sick  unto  death.  All  wickedness  is  weakness,  every  sin  is  a 
sore ;  covetousness  an  insatiable  dropsy ;  pride  a  swelling  tympany  ; 
laziness  the  gentleman's  gout ;  Christ  therefore  the  great  physician 
of  the  world,  came  to  visit  us  in  this  extremity ;  we  did  not  send 
for  him,  he  came  of  his  own  love  to  seek  and  save  that  which  was 
lost.  It  is  a  great  kindness  for  one  neighbour  to  wife  another  in 
sickness,  but  a  greater  kindness  to  watch  and  pray  with  the  com- 
fortless :  yet  the  greatest  kindness  of  all  is  to  help  and  heal  him. 
Even  so,  and  much  more  than  so  Christ  loved  the  world;  he  came 
not  only  to  see  it,  but  to  save  it ;  not  only  to  live  among  men,  but 
also  to  die  for  men  :  as  to  visit,  so  to  redeem.  The  Lord  did  endure 
the  cross,  that  the  servant  might  enjoy  the  crown :  the  Captain 
descended  into  hell,  that  the  soldier  might  ascend  into  heaven :  the 
Physician  did  die,  that  the  patient  might  live.  Bernard  pithily  : 
Triplici  morbo  laborabat  genus  humanum  principio,  medio,  fine  :  id 


30  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

est,  nativitate,  vita  et  morte.  Venit  Christus,  et  contratriplicem 
hunc  morbum,  attullt  triplex  remedium.  Natus  est,  vixit,  mortuus 
est :  ejus  nativitas  purgavit  nostram,  mors  ejus  destruxit  nostram, 
vita  ejus  instruxit  nostram.  (He  laboured  under  a  threefold  disease, 
i.  e.  human  nature  in  its  inception,  continuance,  and  end ;  in  his 
nativity,  life,  and  death.  Christ  came,  and  against  this  triple  disease, 
brought  a  triple  remedy.  He  was  born,  he  lived,  he  died :  his 
nativity  purged  ours,  his  death  destroyed  ours,  his  life  built  up  ours.) 
As  St.  Paul  in  two  words ;  He  died  for  our  sins,  and  rose  again  for 
our  justification  :  that  is,  (saith  Aquinas)  he  died  to  remove  from  us 
all  that  which  was  evil,  and  rose  again  to  give  us  all  that  which 
was  good.  All  is  infolded  in  the  word  Redeem,  the  which  (as 
interpreters  observe  generally)  doth  imply  that  we  are  delivered 
from  the  hands  of  all  our  enemies,  and  they  be  principally  four : 

World. 
,  Flesh. 
^^^^  Devil. 
Death. 

Christ  overcame  the  World  on  Earth,  the  Flesh  on  the  Cross,  the 
Devil  in  Hell,  Death  in  the  Grave :  now  being  the  Church's  head, 
and  husband,  he  took  her  dowry,  which  was  sin  (for  she  had  nothing 
else  of  her  own)  and  endowed  her  with  all  his  goods.  "  I  am  my 
well  beloved's,  and  my  well  beloved  is  mine."  So  that  Christ  was 
born  for  us,  and  lived  for  us,  and  died  for  us,  and  rose  again  for  us : 
and  therefore  though  the  Devil  cry,  ego  decipiam ;  the  World  cry, 
ego  deficium ;  the  Flesh  cry,  ego  inficium ;  Death  cry,  ego  interfi- 
ciam ;  it  makes  no  matter  in  that  Christ  crieth,  ego  reficiam,  I  will 
ease  you,  I  will  comfort  you,  I  will  visit  and  redeem  you.  See 
Gospel  on  Whitsunday. 

"  His  people,"  The  Jews,  as  sent  to  them  first,  and  principally, 
whom  he  did  visit  in  his  own  person,  whereas  all  other  dioceses  of 
the  world  were  visited  by  commissaries :  I  say  first,  for  afterward 
all  people  were  his  people  :  Visitavit  omnes  gentes,  quoniam  omnes 
egentes.  In  him  we  are  all  one,  there  is  neither  Jew  nor  Grecian, 
neither  bond  nor  free,  neither  male  nor  female,  Gal.  iii.  28. 

Augustine  sweetly ;  "  The  believing  Gentiles  are  more  Israel, 
than  Israel  itself;"  for  the  Jews  are  the  children  of  Abraham 
according  to  the  flesh  only,  but  we  are  the  children  of  Abraham 
after  the  spirit :  they  be  the  sons  of  Abraham,  who  do  the  works  of 
Abraham.  But  what  was  Abraham's  chief  work  ?  The  Scripture 
tells  us,  Abraham  believed,  and  it  was  imputed  unto  him  for  right- 


JUBILATE   DEO.      PSALM   C.  31 

eousness.    So  that  as  Paul  concludes,  all  believers  are  true  Israelites 

Abraham's  seed  and  heirs  by  promise.     See  Nunc  dimittis. 

But  shall  we  now  sin  because  gi'ace  doth  abound  ?     God  forbid. 

"  He  hath  delivered  us  from  the  hands  of  all  our  enemies,  that  we 

might  serve  him  without  fear,  in  holiness  and  righteousness  all  the 

days  of  our  life."     Sine  timore  inimici,  non  sine  timore  Domini. 

Behaving  ourselves  in  this  present  world  religiously  towards  God, 

righteously  towards  our  neighbour,  soberly  towards  ourselves. 

'1.  Who  did  redeem;    The  Lord  God  of  Israel,  factor 

terrae,  factus  in  terra,  yea,  fractus  in  terra. 
2.  Whom :  "  Such  as  sat  in  darkness,  and  in  the  shadow 
of  death."     His  enemies,  "  aliens  from  the  common- 
wealth," and  open  traitors  to  his  kingdom. 
,     s,^  u.  From  what:  "  From  the  hands  of  all  our  enemies." 
•^14.  With  what :  with  his  own  precious  blood,  the  least 
drop  whereof  had  been  meriti  infiniti,  yet  his  death 
only,  was  meriti  definiti. 

,  For  what :  "  That  being  delivered  from  sin,  we  should 
live  in  righteousness." 

Consider  these  points,  and  think  not  this  hymn  too  much  used 
in  our  Liturgy :  but  sing  with  Zacharias  daily,  Benedictus  Dominus  : 
and  say  with  David,  Quid  retribuan  Domino  pro  omnibus  quge  tribuit 
mihi  ?  Primo  nihil  eram,  et  fecit  me :  perieram,  qusesivit  me : 
quserens  invenit  me,  captivum  redemit  me,  emptum  liberavit  me,  de 
servo  fratrem  fecit  me.  (What  shall  I  return  to  the  Lord  for  all 
that  he  hath  done  unto  me  ?  When  I  was  not,  he  made  me ;  when 
lost,  he  sought  me ;  seeking,  he  found  me  a  captive,  and  redeemed 
me ;  having  bought  me,  he  liberated  me ;  being  a  servant,  he  made 
me  a  brother.)  We  owe  our  souls,  ourselves  to  God  for  creating 
us,  more  than  ourselves  for  redeeming  us. 

Concerning  John  Baptist,  and  his  oflSce,  which  is  the  second 
general  part  of  this  excellent  Song ;  see  the  Gospel,  Dom.  iii.  and 
iv.     Advent. 


JUBILATE  DEO.    PSALM  C. 

The  Church  doth  adjoin  this  Psalm  to  the  Benedictus,  as  a  parallel : 
and  that  not  unfitly,  for  as  the  one,  so  the  other,  is  a  thanksgiving 
unto  God,  enforced  with  the  same  reasons  and  arguments :  in  so 
oauch  as  Zacharias  is  nothing  else  but  an  expounder  of  David,  or 
Moses.  As  Augustine  wittily,  "  The  New  Testament  lieth  hidden 
n  the  old,  and  the  old  is  unclasped  in  the  new." 

Lex  antiqua  novam  firmat,  veterem  nova  complet : 
In  veteri  spes  est,  in  novitate  fides. 


32  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

"  0  be  joyful  in  the  Lord,"  (saitli  the  Prophet,)  "  Blessed  be  the 
Lord  God  of  Israel,"  (saitli  our  Evangelist.)  Why?  "because  the 
Lord  hath  made  us,  and  not  we  ourselves,  we  are  his  people  and  the 
sheep  of  his  pasture."  That  is,  he  hath  visited  and  redeemed  his 
people.  For  Augustine,  Hierome,  Calvin,  Turrecrematensis,  other 
old  and  new  writers  interpret  this  of  our  Regeneration,  rather  than 
of  our  Creation.  According  to  that  of  St.  Paul,  "  We  are  his 
workmanship  created  in  Christ  Jesus  unto  good  works,  &c." 

"  The  Lord  is  gracious,  his  mercy  is  everlasting."  That  is,  he 
promised  evermore  by  the  mouth  of  all  his  holy  Prophets  since  the 
world  began,  that  we  should  be  saved  from  our  enemies,  and  from 
the  hands  of  all  that  hate  us. 

"  His  truth  endureth  from  generation  to  generation."  That  is, 
he  did  in  due  time  perform  the  mercy  promised  to  our  forefathers, 
he  remembered  his  holy  covenant,  and  kept  that  oath  which  he 
swore  to  our  father  Abraham,  and  his  seed  forever. 

To  what  end  ?  "  That  we  might  serve  God  with  gladness,"  as 
David  in  his  text :  that  is,  serve  him  all  the  days  of  our  life  without 
fear,  as  Zacharias  in  his  gloss. 

God  insinuated  himself  to  the  Jews,  as  a  Lord,  Exod.  xx.  2 ;  but 
to  the  Christians  as  a  father,  Matt.  vi.  9.  And  therefore  seeing 
we  are  translated  from  the  bondage  of  servants,  unto  the  liberty  of 
sons ;  having  instead  of  the  Law,  which  was  exceeding  grievous,  a 
burthen  which  is  light,  and  a  yoke  which  is  easy,  "  Let  us  serve  the 
Lord  with  gladness,  and  come  before  his  presence  with  a  song:" 
Non  in  amaritudine  murmurationis,  sed  in  jocunditate  dilectionis,  as 
Augustine  upon  the  place. 

The  whole  psalm  doth  afford  many  profitable  doctrines  and  uses : 
in  that  the  prophet  doth  double  and  treble  his  exhortation :  "  0  be 
joyful  in  the  Lord,  serve  him  with  gladness,  sing  with  a  song,  go 
into  his  gates  with  thanksgiving,  into  his  courts  with  praise,  be 
thankful,  speak  good  of  his  name  ;"  he  doth  insinuate  our  sloth  and 
dulness  in  that  behalf:  and  therefore  it  behoveth  all  men,  especially 
teachers  of  men,  in  season  and  out  of  season  to  press  this  duty. 

It  teacheth  all  people  to  praise  God  with  a  good  heart  cheerfully, 
ver.  1. 

Not  in  private  only,  but  in  the  public  assembly  also  for  public 
benefits  received  of  the  Lord,  ver.  3. 

Our  bodily  generation,  and  ghostly  regeneration,  are  not  of  our- 
selves, but  only  from  God,  ver.  2.     See  Epist.  Dom.  post  Pasc. 

Who  is  alway  the  same  in  his  truth  and  goodness  towards  us : 
albeit  we  be  variable  in  our  loves  and  promises  one  to  another,  ver. 
4.     See  Nunc  dimittis. 


THE    CREED.  33' 


THE  CREED. 


This  Apostolical  Creed  is  pronounced  after  the  Lessons,  and  the 
Nicene  Confession  after  the  Gospel  and  Epistle :  because  faith  (as 
Paul  teacheth)  "is  by  hearing,  and  hearing  by  word  of  God."  We 
must  first  hear,  then  confess :  for  which  cause  the  Church  of  Scot- 
land also  doth  usually  repeat  the  Creed  after  the  Sermon. 


I  believe  in  Crod,  etc. 

Albeit  the  creed  be  not  protocanonical  Scripture,  yet  (as  Ambrose 
speaks)  it  is  "the  key  of  the  scriptures:"  and  (as  Augustine)  "a 
plain,  short,  absolute  sum  of  all  holy  faith."  Other  Confessions,  as 
the  Nicene  and  Athanasian,  are  received  of  the  church  not  as  new, 
but  rather  as  expositions  of  this  old.  For  as  the  four  gospels  are 
indeed  but  one  gospel ;  so  the  three  creeds  are  in  substance  but  one 
creed.  And  therefore  I  thought  good  in  my  passage  through  the 
whole  service-book  to  touch  upon  it  a  little,  giving  you  rather  a 
brief  resolution,  than  a  full  absolution  thereof. 

Observe  then  in  it  the  \  '^'^^^''  ^^'^  ^'^^'^  ^^  the  Apostles. 
(  Text :  I  believe  m  God,  &c. 

Work :  Creed. 

Authors:  Apostles. 
It  is  called  in  English,  Creed,  of  the  first  word  credo ;  as  the 
"Pater  Noster"  is  of  the  two  foremost  words,  "Our  Father;"  in 
other  languages,  "Symbolum;"  the  which  hath  three  significations  : 

1.  A  shot. 

2.  A  badge. 

3.  A  ring. 

A  shot,  because  every  particular  apostle  conferred  his  particular 
article  to  this  spiritual  banquet,  at  least  the  whole  doth  arise  out  of 
their  common  writings. 

2.  A  badge,  for  as  a  soldier  is  known  in  the  field  by  his  colours 
and  coat  to  what  captain  he  doth  belong:  so  the  Christian  is  dis- 
ti"nguished  by  this  creed  from  all  unbelievers,  and  misbelievers.  In 
token  hereof,  by  good  order  of  the  Church,  we  stand  up  at  the  creed, 
openly  to  manifest  our  faith  and  allegiance  to  Christ  Jesus  our 
general. 

3.  A  Ring,  the  metal  whereof  is  digged  out  of  the  rich  mines  of 

3 


In  the  title  note  the 


34  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 

the  Bible,  refined  with  the  fire  of  God's  Holy  Spirit,  and  accurately 
framed  by  the  blessed  apostles. 

It  is  the  very  wedding  ring  wherewith  the  minister  in  our  bap- 
tism married  us  unto  Christ,  when  as  in  the  public  congregation 
Christ  for  his  part  solemnly  protested  by  the  mouth  of  his  minister 
that  he  w^ould  be  our  God :  and  we  likewise  vowed  for  our  part,  by 
godfathers  and  godmothers,  that  we,  would  be  his  people.  The 
creed  then  ought  to  be  respected  as  the  signet  on  our  right  hand, 
and  as  the  marriage  ring  on  our  love's  finger. 

Now  for  the  authors,  it  is  said  to  be  the  apostles,  (as  some  think) 
made  by  themselves  after  they  had  received  the  Holy  Ghost,  and 
that  before  they  departed  out  of  Jerusalem  to  preach  the  gospel 
unto  all  nations:  Anno  Christi  44.  Imperatoris  Claudii  2.  Julii  15. 
Others,  that  it  is  the  apostles,  as  being  consonant  to  their  doc- 
trine; theirs  for  the  matter,  but  not  for  the  manner. 

All  agree  that  it  is  the  gospel's  abridgement,  which  Christ  taught 
his  apostles,  the  apostles  the  church,  and  the  church  hath  delivered 
unto  us  in  all  ages ;  and  therefore  though  it  be  not  the  scripture  of 
God,  yet  it  is  the  word  and  truth  of  God :  of  greater  authority 
than  other  ecclesiastical  traditions,  wdiether  they  be  confessions  of 
particular  churches,  or  writings  of  private  men. 


The  text  hath  two  parts 


The  Text. 

^  Articles. 

c  Assent :  Amen. 


Articulus  ab  arctando,  [  \^f^^^  'IV^'^  o^\M^m  est  arctatum  in  se. 
{.  Active,  quia  alios  arctat  ad  credendum. 

In  the  profession,  or  whole  body  of  articles,  two  points  are  re- 
markable : 

The     \  ^f  ^         \  of  faith. 
(  Object    ) 

Act,  "  I  believe."     Where  note  the  ]  t^    '     ,'•,  ^V  ^  •  .i      a-o  ^•       •    » 
'  ( 1  ormality  of  laith :   "  Believe  in." 

However,  one  must  pray  for  another,  saying,   "Our  Father;" 

yet  every  one  must  believe  for  himself,  "I  believe:"  Hab.  2.  4. 

See  Gospel  on  St.  Thomas'  day. 

/'Credere  Deum,  to  believe  there  is 
Formality,  "  Believe  in."     For  (as  Angus-  \     a  God. 
tine  and  Lombard  teach)  there  is  great  differ-  <Credere  Deo,  to  believe  God. 
ence  between  JCredere  in  Deum,  to  believe  in 

(     God. 

Multi  et  mali,  many  bad  men,  yea,  the  devil  himself  doth  be- 
lieve that  there  is  a  God :  but  a  christian  ought  to  believe  in  God : 


THE    CREED.  35 

tliat  is,  Credendo  amare,  credendo  in  eum  ire,  credendo  ei  adhgerere. 
Confessing  God  to  be  his  God,  in  whom  he  puts  all  his  trust  and 
confidence,  manifesting  his  faith  in  deeds,  as  well  as  in  words: 
according  to  that  of  Irengeus,  To  believe,  is  to  do  as  God  will." 

Sr  Name,  God. 
Essentially  in  <  r  Almighty. 

C.  Attributes,  <  Maker  of  Heaven 
C     and  Earth. 
Personally,    ^loT""' 
ot  the  creed  concernetti  ^  ^'    ^  jj^j^  ^.j^^^^^ 

TChurch. 

Concerning  the  name,  Augustine  saith  it  is  impossible  that  four 
letters  and  two  syllables,  Deus,  should  contain  him,  whom  the 
heaven  of  heavens  could  not  contain,  Dei  nomen  mirabile  nomen, 
super  omne  nomen,  sed  fine  nomine,  (the  wonderful  name  of  God, 
who  is  not  only  above  every  name,  but  without  a  name.) 

For  if  all  the  land  were  paper,  and  all  the  water  ink,  every  plant 
a  pen,  and  every  other  creature  a  ready  writer,  yet  they  could  not 
set  down  the  last  piece  of  his  great  greatness.  De  Deo  cum  dicitur, 
non  potest  dici.  No  man  can  express  his  nature  fully:  yet  he  doth 
vouchsafe  to  be  praised  in  our  words,  and  by  our  mouths,  or  rather 
indeed  by  his  own  words  and  own  spirit ;  for  he  must  be  called  and 
called  upon,  as  he  hath  revealed  himself  in  scripture,  where  he  is 
known  by  the  name  Jehovah,  or  God :  and  therefore  this  name  is 
not  properly  communicable  to  any  creature,  though  analogically 
given  to  many. 

"In  God,"  not  gods,  as  the  Nicene  creed,  "in  one  God,"     For 
God  (as  Bernard  said)  is  unissimus,  the  most  one :  si  non  est  unus, 
non  est,  either  one  or  none. 
(  Almighty. 
Attributes :    < 

/Maker  of  J  Heaven. 
^  I  Earth. 

God  is  able  to  do  whatsoever  he  will,  and  more  than  he  will  too : 
more  by  his  absolute  power  than  he  will  by  his  actual :  Matt.  iii.  9. 
xxvi.  53. 

He  can  neither  lie,  nor  die:  Dicitur  enim  omnipotens  faciendo 
quod  vult,  non  patiendo  quod  non  vult.  (He  is  called  Omnipotent 
in  doing  what  he  wishes,  and  not  suffering  what  he  does  not  wish.) 
"Creator."  His  almightiness  doth  prove  that  he  is  God,  and  the 
creation  of  the  world  that  he  is  almighty,  Jer.  x.  11.  Let  any 
make  a  world  (saith  Augustine)  and  he  shall  be  God.     Angels,  men, 


36  THE    OFFICIAL    CALENDAR    OF   THE   CHURCH. 

and  devils,  can  make  and  unmake  some  things:  but  they  cannot 
make  them,  otherwise  than  of  some  kind  of  matter  which  was  before : 
neither  can  thej  unmake  them,  but  by  changing  them  into  some 
other  thing  which  remaineth  after.  Only  God  made  all  things  of 
nothing,  and  can  at  his  good  pleasure  bring  them  again  to  nothing. 
Nothing,  but  nothing,  had  this  Lord  Almighty, 

Whereof,  wherewith,  whereby,  to  build  this  city. — Du  Bartas. 

"Of  Heaven  and  Earth."     And  all  that  therein  is;  Exod.  xx.  11. 

TTon-rnn  "a  +1  on_  C  ^o^ls  are,  tlic  glorious,  or  heaven  of  heavens :  1  Kin.  xviii.  2,  7. 
fold  whp  p  )  rowls  are,  the  airy  heaven  :  ben.  i.  cU. 

'  C  Stars  are,  the  firmament:  Gen.  i.  17. 

Earth  containeth  land  and  sea,  Psal.  xxiv.  1,  Nam  omnipotens 
una  eademque  manus  Dei  creavit  in  coelo  angelos,  et  in  terra  vermi- 
culos :  non  superior  in  illis,  non  inferior  in  istis,  (for  one  and  the 
same  omnipotent  hand  of  God  created  the  angels  in  heaven,  and 
the  worms  on  the  earth;  and  is  not  superior  in  these,  nor  inferior 
in  those.) 

Thus,  (as  one  said)  Almighty  God  is  known,  ex  postico  tergo,  licet 
non  ex  antica  facie,  by  his  effects,  ad  extra,  though  not  in  his 
essence,  ad  intra.  Seculum  est  speculum,  the  creation  of  the  world 
is  a  glass,  wherein  (saith  St.  Paul)  we  may  behold  God's  eternal 
power  and  majesty :  which  the  divine  poet  paraphrases, 
The  world's  a  school,  where  in  a  general  story, 
God  always  reads  dumb  lectures  of  his  glory. — Du  Bartas. 

Plato  called  it  "God's  epistle:"  the  renowned  hermit  Antonius, 
"a  book,"  wherein  every  simple  man  wdio  cannot  read,  may  not- 
withstanding spell  that  there  is  a  God.  It  is  the  shepherd's  calendar, 
and  the  ploughman's  alphabet. 

This  appertaineth  essentially,  and  generally  to  the  whole  Trinity : 
for  not  only  is  the  Father  "  Creator,"  and  "  Almighty,"  but  also  the 
Son,  and  the  Holy  Ghost. 

The  creation  in  the  mass  of  the  matter,  is  attributed  to  God  the 
Father:  in  the  disposition  of  the  form,  to  God  the  Son:  in  the 
preservation  of  both,  to  God  the  Holy  Ghost. 

C  Father. 
It  is  said  ot  God  personally :     <  Son. 

(  Holy  Ghost. 
The  Father  is  the  first,  not  in  any  priority  of  nature,  or  honour, 
or  time,  but  order :  or  (as  the  school)  Prioritate  originis :  according 
to  that  of  Athanasius  in  his  creed.  The  Father  is  of  none,  the 
Son  is  of  the  Father  alone,  the  Holy  Ghost  of  both.  I  will  send 
(saith  Christ)   from  the  Father,    even  the   Spirit  of  truth.     Ego 


THE    CREED.  37 

mittam  a  Patre  spiritum,  ostendens  quod  pater  est  totius  divinitatis, 
vel  si  melius  dicitur,  deitatis  principium.  Adore  simply,  rather 
than  explore  subtillj",  this  ineffable  mystery.  Scrutari  temerit  as 
est,  credere  piet  as  esse,  nosse  vita  est.  (To  scrutinize,  is  temerity; 
to  believe,  is  piety;  to  know,  is  life.)  Bernard,  de  considerat,  ad 
Eugenium,  lib.  5. 

C  Christ  by  nature,  singulariter. 
TT    .    -r,  ,,        f     ^  *jOod  men,  l)y  adoption,  spjcialiter. 
e  IS    a    er  0      s  j^^^  men,  and  all  things,  by  creation,  generaliter;  as  that 
(^      work  is  appropriated  unto  him  in  regard  of  his  power. 
"And  in  Jesus  Christ  his  only  Son  our  Lord." 
That  which  concerneth  the  second  person  is  more  largely  set 
down  than  all  the  rest,  teaching  us  hereby,  that  as  we  should  re- 
spect other  doctrine;  so  this  in  more  special   sort,  as   being  the 
centre  of  all  the  creed  and  scripture's  circumference,  1  Cor.  ii.  2. 

S(  1.  Jesus, 
rp.,,         ;  2.  Christ, 
nties:    <3_  His  only  Son. 
(^  4.  Our  Lord, 
r  Humiliation.    5"  Jicarnation. 
Estate  of  5  passion. 

C  Exaltation. 

1.  Jesus  is  his  proper  name,  given  him  by  the  angel.  Others,  if 
any  have  the  very  name,  were  typical  saviours  only.  Jesus  Nave, 
the  figure  of  Christ  as  a  king :  Jesus  Sydracke,  the  figure  of  Christ 
as  a  prophet:  Jesus  Josedecke,  the  figure  of  Christ  as  a  priest. 
Augustine,  Eusebius,  and  generally  all  expositors  upon  the  third  of 
Z a chary. 

This  sweet  name  contains  in  it  a  thousand  treasuries  of  good 
things,  in  delight  whereof  St.  Paul  useth  it  five  hundred  times  in 
his  Epistles,  as  Genebrardus  observeth.  Idem  Sedulius  apologet. 
S.  Francisci,  lib.  i.  cap.  13. 

2.  "Christ.''  His  appellative  title  of  office  and  dignity.  Con- 
cerning these  two  titles,  Jesus  and  Christ,  see  the  Gospel  Dom.  i. 
post  Nativit. 

3.  "  His  only  Son ;"  which  f  God,  John  i.  1. 

implieth  that  he  is  (A  distinct  person  from  the  Father,  Mat.  xxviii.  19. 

God,  because  he  is  a  Son,  not  as  others  by  favour,  but  by  nature : 
whatsoever  the  Son  receiveth  of  the  Father,  he  receiveth  it  by 
nature,  not  by  grace,  and  he  receiveth  not  as  others,  a  part,  but  all 
that  the  Father  hath,  saving  the  personal  propriety. 

"Only  Son,"  called  the  first  begotten,  in  respect  of  his  mother 
and  human  nature :  "  only  begotten  "  in  respect  of  his  Father,  and 
divine  nature.     For  the  holy  Spirit  is  not  begotten,  but  proceeds 


38  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH, 

(as  the  scripture  dotli  distinguish)  Nasci  est  a  potentia  intelligente, 
quia  filius  cogitatione  nascitur,  est  et  Imago  patris:  at  procedere 
est  a  voluntate,  quia  spiritus  sanctus  est  amor,  &c.  I  believe: 
Lord  help  mine  unbelief. 

The  conjunction,  And,  proveth  that  the  Son  is  equal  with  the 
Father,  as  concerning  his  Godhead :  and  yet  a  distinct  person. 
Alius  personaliter,  non  aliud  essentialiter.  "I  believe  in  God  the 
Father,  and  in  Jesus  Christ." 

i  Creator. 
Redeemer. 
Governor,  as  head  of  the  church,  Ephes.  iv.  5. 

Suetonius  observeth  that  Augustus  refused  the  name  of  Lord. 
Orosius  notes,  that  it  was  at  that  time  when  Christ  was  born,  that 
all  lordship  might  be  given  unto  him.  See  Epistle  Dom.  17.  post 
Trinit. 

Christ's  incarnation  is  Israel's  consolation,  for  all  sound  com- 
fort stands  in  happiness,  all  happiness  in  fellowship  with  God,  all 
fellowship  with  God  is  by  Christ:  who  for  this  cause  being  very 
God,  became  very  man,  that  he  might  reconcile  God  to  man,  and 
man  to  God:  he  became  little,  that  we  might  be  great;  the  Son  of 
man,  that  we  might  be  the  sons  of  God. 

His  incarnation  hath  two  parts:     S  Conception. 

^  c  Birth. 

"  Conceived  by  the  Holy  Ghost."  Works  of  power  are  attributed 
to  the  Father,  of  wisdom  to  the  Son,  of  love  to  the  Holy  Ghost. 
Wherefore  because  this  was  a  work  of  highest  love  in  God  toward 
mankind,  it  is  ascribed  especially  to  the  Holy  Spirit,  Luke  i.  35. 
The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the  Most 
High  shall  overshadow  thee.  Signifying  hereby  that  this  mystery 
cannot  be  seen  clearly,  therefore  not  to  be  examined  curiously.  St. 
Augustine  calls  it  a  sweet  conjunction,  where  speech  is  husband, 
and  ear  wife.  Meaning,  that  as  soon  as  the  blessed  Virgin  assented 
to  the  angel's  message,  she  conceived. 

Birth.  I  make  Christ's  incarnation  a  part  of  his  humiliation, 
because  there  can  be  no  greater  abasement,  than  that  he,  who  thun- 
dered in  the  clouds,  should  cry  in  the  cradle,  swadled  in  a  few  rags, 
whom  the  heaven  of  heavens  could  not  contain;  that  the  eternal 
Word  should  become  an  infant;  that  he  who  was  the  Father  of 
Mary,  should  be  now  the  Son  of  Mary. 

"  Of  the  Virgin  Mary."    Where  the  C  Name,  Mary, 
mother  of  Christ  is  described  by  her       (^  Surname,  A'irgin. 

The  new  Jesuits,  and  old  Friars,  have  many  Avonderful  extrava- 
gant conceits  of  this  name :  let  it  suffice,  that  it  is  added  in  the 


THE    CREED.  6y 

gospel,  and  creed,  to  show  that  Christ  came  of  the  lineage  of  David : 
and  that  therefore  he  was  the  true  Messiah,  as  God  had  promised 
and  prophesied  bj  the  mouths  of  all  his  holy  servants. 

3.  The  Corinthians,  Ebionites,  and  Carpocratian  heretics  held 
that  Christ  was  the  natural  son  of  Joseph  ;  et  verus  et  merus  homo. 
Contrary  to  text.  Matt.  i.  25 ;  Luke  iii.  23.  See  the  Gospel,  Dom. 
1,  post  Epiphan. 

Passion. 

^,    .  ,,  .       c  First  summarily,  I  Suffered  under  Pontius  Pilate. 

Christ  s  passion  \  *■     r^      -n   i 

^  <  r  Crucmed. 

t  Then  particularly,  }  Dead. 

(.  Buried. 

All  which  our  Saviour  did  not  endure  for  himself,  but  for  us. 

"  He  was  wounded  for   our  transgressions,   and  broken  for   our 

iniquity."     In  me,  et  pro  me  doluit,  qui  pro  se  nihil  habuit  quod 

doleret.     0  Domine  Jesu  doles  non  tua,  sed  vulnera  mea.     (In  me 

and  for  me,  he  was  grieved,  who,  for  himself  had  nothing  which 

could  distress  him ;  Oh  Lord  Jesus  !  thou  didst  not  grieve  over  thy 

own,  but  my  wounds.)     He  suffered  for  us,  leaving  us  an  example, 

that  his  passion  might  deliver  us  from  sin,  and  his  actions  direct  us 

to  virtue  :  teaching  patience,  humility,  obedience,  charity.    Greater 

patience  cannot  be  found,  than  for  the  Author  of  life   to  suffer  an 

ignominious  death  unjustly;  no  greater  humility,  than  for  the  Lord 

of  all  Lords  to  submit  himself  to  be  crucified  among  thieves ;  nor 

greater  obedience,  than  to  be  willing  rather  to  die,  than  not  fulfil 

the  commandment  of  his  Father ;  nor  greater  charity,  than  to  lose  -his 

life,  to  save  his  enemies.     For  love  is  more  showed  in  deeds,  than 

in  words,  and  more  in  suffering  than  in  doing.     See  Gospel  on 

Sunday  before  Easter,  and  Epistle  ii.  Sunday  after  Easter. 

Nos  immortalitate  male  usi  sumus,  ut  moreremur : 
Christus  mortalitate  bene  usus,  ut  viveremus. 

(We  have  so  abused  our  immortality,  that  we  may  die ;  Christ  so 
uses  mortality  that  we  may  live.) 

Exultation. 

Note  the  Creed's  order  answerable  to  the  Scripture.  For  Christ 
first  suffered  and  then  entered  into  glory.  Teaching  us  hereby, 
that  we  must  first  bear  with  him  the  cross  before  we  can  wear  with 
him  the  crown.     Christianus,  as  Luther  said,  is  Crucianus.     "  As  a 


40  THE   OFFICIAL  CALENDAR   OF  THE   CHURCH. 

lily  among  the  thorns;  so  is  my  love  among  the  daughters:"  Cant. 

ii.  2. 


^  1.  Triumph  in  hell. 

/N,    .  ,,         ,.     .      ,     ,    ^  .      1.     1 2.  Resurrection. 

Christ  s  exaltation  hath  four  parts :  his  <  „    a 

^  ]  o.  Ascension. 


r  4.  Session. 

I  make  Christ's  descending  into  hell  a  part  of  his  advancement, 
rather  than  abasement,  because  this  general  creed,  of  the  whole 
Church,  and  the  particular  confession  of  our  Church,  make  it  a 
distinct  article  following  Christ's  suifering,  death,  burial :  and 
therefore  cannot  aptly  be  construed  of  his  agony  in  the  garden 
before  his  death,  nor  of  his  tortures  on  the  cross  at  his  death,  nor 
yet  of  his  burial  after  his  death :  Ergo,  Credendum  est  Christum 
ad  inferos  in  genere:  credibile  ad  inferos  damnatorum  inspecie, 
triumphandi  gratia  secundum  animam  realiter,  et  localiter  descen- 
disse.  That  as  he  did  overcome  the  world  on  earth,  and  death  in 
the  grave :  so  likewise  he  did  triumph  over  Satan  in  the  courts  of 
hell  his  own  kingdom.  For  my  own  part,  I  rest  myself  in  the 
judgment  of  the  Church  wherein  I  live,  and  hold  it  enough  to 
believe  that  Christ  did  so  much,  and  suffered  so  much,  as  was  suffi- 
cient for  all :  efficient  for  me :  praying  with  the  Greek  fathers  in 
their  Liturgy ;  by  thine  unknown  sorrows  and  sufferings  felt  by 
thee,  but  not  distinctly  manifest  to  us,  have  mercy  on  us,  and  save 
us,  0 !  graceless  peevishness,  we  scantly  follow  Christ  to  heaven  : 
albeit  we  believe  that  he  went  for  us  into  hell. 

Note. — The  word  "hell"  in  this  place  means  that  place,  where 
the  spirits  of  the  dead  remain  until  the  resurrection  of  the  body. 
All  mankind  after  death  remain  in  the  same  condition  in  which  they 
died,  until  they  are  judged  and  separated.  After  his  death,  Christ's 
body  was  laid  in  the  grave,  while  his  soul  went  into  the  great  con- 
gregation, where  were  the  first  Adam  and  his  descendants,  "  waiting 
for  their  adoption,  to  wit,  the  redemption  of  their  bodies."  See 
Rev.  vi.  11 ;  Luke  xxiii.  43;  1  Cor.  xv.  52. 

Christ's  resurrection  is  the  lock  and  key  of  all  Christian  religion 
and  faith :  on  which  all  other  articles  hang.  See  the  Gospel  on  St. 
Thomas  and  Easter  day. 

/•  Place,  Mount  Olivet. 
r      ni    •  J.,  •        V  Time,  When  he  had  tausrht  his  disciples,  and  while 

In    Chnst  s   ascension     )      ^^ey  beheld  him. 
three  points  observable:        )  MaJcr,  A  cloud  took  him  up  out  of  their  sight : 
^      Acts  i.  9.     See  the  Epistle  for  Ascension  day. 
Christ's   session   is   set  f  Place,  Heaven :  that  is,  heaven  of  heaven, 
forth  by  the  \  Effect,  Coming  to  judgment. 


THE    CREED.  41 

^Spiritually,  The  good  which  live  with  the  spiritual 
I      life  of  grace.     The  bad,  which  are  spiritually  dead 

tlip  d  ■  1*  \  Corporally,  Because  at  that  day  most  shall  be  dead, 

J  and  many  shall  be  found  alive,  who  in  the  twink- 
I  ling  of  an  eye  shall  suddenly  be  changed,  as  St. 
\    Paul  tells  us. 

Origen  tliinketh  that  the  priest  had  bells  in  the  lower  part  of  his 
robe,  to  put  us  in  mind  of  the  end  of  the  world.  Our  good  God 
hath  prepared  such  things  for  us,  as  eye  hath  not  seen,  neither  ear 
hath  heard,  neither  came  into  man's  heart.  Si  in  cor  hominis  non 
ascendit,  cor  hominis  illue  ascendat.  Seeing  the  judge  shall  come 
from  heaven,  let  us  before  send  hither  our  hearts  to  meet  him :  and 
in  the  meanwhile  thence  to  look  for  him,  Phil.  iii.  20.  He  hath 
said  it,  who  is  truth  itself :  surelj  I  come  quickly.  Amen,  even  so 
come  Lord  Jesus. 

"I  believe  in  the  Holy  Ghost."  The  Godhead  of  the  Father  is 
especially  nCianifested  in  the  law :  the  Godhead  of  the  Son  especially 
manifested  in  the  gospel ;  the  Godhead  of  the  Holy  Ghost  especially 
manifested  in  the  creed :  intimating  so  much  in  four  words,  as  the 
whole  Bible  contains  of  this  argument ;  namely,  first,  that  the  Holy 
Ghost  is  God,  otherwise  we  might  not  believe  in  him.  Secondly, 
that  he  is  a  distinct  person  from  the  Father,  and  the  Son :  I  believe 
in  the  Father  :  in  the  Son  :  in  the  Holy  Ghost.  And  thirdly,  that 
he  proceedeth  from  the  Father,  and  the  Son,  infolded  in  the  title, 
Holy  Ghost.  For  albeit  the  Father  is  holy,  the  Son  holy ;  the 
Father  a  spirit,  and  the  Son  a  spirit,  in  respect  of  their  nature ;  yet 
only  the  third  person  is  the  Holy  Spirit,  in  regard  of  his  office.  The 
holy,  because  beside  the  holiness  of  nature,  his  special  office  is  to 
make  the  church  holy.  The  Father  sanctifieth  by  the  Son  and  by 
the  Holy  Ghost :  the  Son  sanctifieth  from  the  Father  by  the  Holy 
Ghost :  the  Holy  Ghost  sanctifieth  from  the  Father  and  the  Son 
by  himself  immediately.  As  we  believe  that  the  Father  is  our  Crea- 
tor, the  Son  our  Redeemer :  so  likewise  that  the  Holy  Ghost  is  our 
sanctifier. 

Again,  the  third  person  is  termed  the  spirit,  not  only  in  regard 
of  his  nature, .  which  is  spiritual ;  but  because  he  is  spired,  or 
breathed  from  the  Father  and  the  Son :  in  that  he  proceeds  from 
them  both.  How,  I  cannot  say,  you  need  not  search,  only  believe. 
For  as  the  prophet  said  of  the  Son,  who  shall  declare  his  genera- 
tion? so  the  most  judicious  Doctor  Augustine,  of  the  Holy  Ghost, 
who  shall  declare  his  procession  ?  Inter  illam  generationem,  et 
hanc  processionem,  distinguere  nescio,  non  valeo,  non  sufficio.    Quia 


42  THE    OFFICIAL   CALENDAR   OF   THE    CHURCH. 

et  ilia,  et  ista  est  ineffabilis.  And  therefore  as  the  same  Father  in 
the  like  case :  Dum  sibi  hsec  dicit  humana  cogitatio,  conetur  earn 
vel  nosse  ignorando,  vel  ignorare  noscendo.  See  the  gospel  Dom. 
post.  Ascension. 

"  The  holy  Catholic  Church."  The  second  part  of  the  creed 
concerns  the  church :  for  as  Augustine  observeth,  the  right  order  of 
a  confession  did  require,  that  after  the  Trinity,  should  be  joined  the 
churchj  as  the  house  for  the  owner,  and  city  for  the  founder.  Again, 
the  creed  doth  end  with  the  churchy  as  it  did  begin  with  God :  to 
put  us  in  mind,  that  except  we  have  the  church  for  our  mother,  we 
never  shall  have  God  for  our  father. 

The  church  is  described  here  by  properties,  and  prerogatives. 

rl.  Holy. 
Her  properties  are  three :   -|  2.  Catholic. 

(.  3.  Knit  in  a  communion. 

TT  ,.         (  1.  In  the  soul,  "remission  of  sins." 

Her  prerogatives  >  o  t    .i     i    i  x-        i>  xi     ij    v  »> 

Ti      .       ,  <  2.  In  the  body,  "resurrection  oi  the  flesh, 

are  likewise  three :    ) -,  -r,  .^   •    i.    ^         i        i      ^^^  ^    .•      >. 

(  A.  Uotli  m  body  and  soul,  "  lite  everlasting. 

The  word,  Credo,  must  be  repeated  in  this  article :  but  the  pre- 
position (m)  omitted,  by  which  the  Creator  is  distinguished  from 
the  creatures,  and  things  pertaining  to  God  from  things  pertaining 
to  men.  It  is  said,  I  believe  in  God,  in  the  Son,  in  the  Holy 
Ghost :  but  in  all  the  rest,  where  the  speech  is  not  of  the  Godhead, 
(m)  is  not  added.  I  believe  there  is  an  holy  church,  as  a  company 
gathered  to  God,  not  in  the  Church  as  God.  So  the  best  copies 
and  the  worst  too,  read. 

'Civil,  for  an  ordinary  assembly,  Acts  xix.  32,  39. 
'Holy  places,  1  Cor.  xiv.  34. 

_,,.,_  c  Severally,  for  every  faithful  person  in  the  Church 

Church  IS  j^"  Vj  ,  V      of  God,  1  Cor.  iii.  16. 

used    in    a /.J    Jllolyper-    )  (  One  house,  Rom.  xvi.  5. 

sense.  ^  ^  ^     sons,       )  Jointly,  ga-  \  ^^^  ^      ^^  country,  the  Church  of 

C      thered  to-  <      ^^^^^  Ephesus,  Apoc.  3. 

getlier  m  ^  rpj^^  ^^^^^  ^(^xXA,  as  in  this  article. 

All  men  and  angels  elected  to  life  everlasting,  and  made  one 
in  Christ. 

It  hath  the  name  both  in  Greek   and  Latin   of  calling  out  and 

severing  from  others,  as  being  indeed  a  chosen  and  peculiar  people : 

xXriioi,  quasi  XxxX^tai,. 

Not  churches,  but  Church.  Because  all  the  congregations  of 
the  faithful  in  the  whole  world  make  but  one  only  Church.  For  as 
a  kingdom  divided  into  many  shires,  and  more  towns,  is  called  one, 
because  it  hath  one  and  the  same  king,  one  and  the  same  law  :  so 


THE   CREED.  43 

the  Church  is  one,  because  it  liveth  by  one  and  the  same  spirit,  and 
is  ruled  bj  one  and  the  same  Lord,  and  professeth  one  and  the 
same  faith  :  not  one  as  tied  to  one  place,  much  less  unto  one  per- 
son ;  as  the  Papists  injuriously  confine  it :  for  as  all  of  them  make 
the  Catholic  Church  to  be  nothing  else  but  the  Roman  Church ;  so 
some  of  them  have  made  the  Roman  Church  nothing  else  but  the 
Pope.  Papa  virtualiter  est  tota'  Ecclesia,  saith  HarvfEus  in  lib.  de 
potestate  Papse  cap.  23.  As  the  tumultuous  Anabaptists  had  framed 
a  church  like  Pliny's  Acephali,  all  body  and  no  head :  so  the  Ro- 
mish parasites  have  built  a  Church  like  the  toadstool,  all  head  and 
no  body.     See  Epistle  Dom.  17,  post.  Trinit. 

"  Holy."  There  are  many  wicked  in  the  Church,  and  the  best 
men  have  some  faults  ;  how  then  is  it  holy  ?  Luther  answereth  in 
a  word  :  if  I  look  upon  myself,  or  my  neighbour,  I  cannot  perceive 
that  the  Church  is  holy :  but  if  I  look  upon  Christ,  who  took  away 
the  sins  of  the  world,  then  I  see  it  all  holy.  It  is  said  well,  "  I 
believe ;"  for  we  cannot  see  this  holiness,  over-shadowed  with  mani- 
fold infirmities  outwardly,  though  the  king's  daughter  is  all  glorious 
inwardly. 

Sanctified  by  the  washing  of  water  through  the  word,  that  is, 
made  clean  from  all  sin  by  the  precious  blood  of  Christ,  which  is 
daily  presented  unto  us  both  in  the  word,  and  in  the  sacraments. 

'1.  Of  her  head  :  which  is  most  holy  ;  like  as  one  that  hath 
a  fair  face  is  said  to  be  a  fair  man,  albeit  he  have  some 
crooked  finger,  or  gouty  toe. 

2.  Of  her  faith:  which  is  holy,  formaliter  et  efiective:  an 

Th    PVi       V.  +V.  I     undefiled  law  converting  the  soul,  in  itself  holv  :  which 

•    1,  1     .7^  J      forbids  nothing  but  that  which  is  evil,  and  doth  not  en- 

is  noly  tnreeways:  \      j^j^  ^^^  ^^^^^^  ^_^^  ^j^^^  ^j^-^j^   -^  ^^^^^  ^^^  making 

in  respect,  l     ^^^j-,gj.g  j^^jy .  |-,gjQg  ^j^g  power  of  God  unto  salvation. 

3.  In  regard  of  her  life:  which  is  holy,  free  from  sin 
reigning  and  condemning :  even  in  this  world  made 
holy  by  sanctification  partially :  by  imputation  of 
righteousness  perfectly. 

This  must  be  construed  of  the  Church  invisible,  the  triumphant 
part  whereof  is  most  holy,  the  militant  more  holy  than  Infidels, 
Jews,  Turks,  Heretics,  and  others  out  of  the  Church,  who  cannot 
enjoy  the  gift  of  sanctification :  I  say  more  holy,  because  in  this 
life  we  receive  (saith  Paul)  but  the  first  fruits  of  the  spirit ;  not  the 
tenths  of  the  spirit,  saith  Luther :  and  therefore  Christianus  non 
est  in  facto,  sed  in  fieri ;  not  so  perfect,  but  that  he  need  to  stoop 
under  mercy. 

Now  for  the  Church  visible ;  that  is  a  field  wherein  are  tares  as  well 
as  wheatj  and  both  must  grow  together  until  the  great  harvest.  Matt, 
xiii.     Compared  to  the  moon,    Rev.  xii.  1 ;    sometime  decreasing. 


44  THE   OFFICIAL   CALENDAR   OF   THE   CHUKCH. 

sometime  increasing :  but  when  it  is  in  the  full,  it  hath  some  spots : 
and  therefore  Brownists  and  Anabaptists  obtrude  more  perfection 
upon  the  Church  than  God  requires. 

Heaven  hath  none  but  good,  hell  none  but  bad,  earth  both  good 
and  bad.  Cum  sub  specie  studii  perfectionis,  imperfectionem  nullam 
tolerare  possumus,  aut  in  corpore,  aut  in  membris  Ecclesia ;  tunc 
diabolum  nos  tumefacere  superbia,  et  hypocrisi  seducere  moneamur. 
Calvin. 

"  Catholic."  This  word  is  used  sometime  for  Orthodoxal ;  in 
which  sense  Pacianus  said.  Christian  is  my  name,  Catholic  my  sur- 
name. So  Rome  urns,  England  is,  a  Catholic  Church.  But  it  pro- 
perly signifieth  universal,  as  here,  because  extended  to  all  places, 
and  all  times,  and  all  persons,  not  only  those  who  are  now  living, 
but  also  those  who  have  been  from  the  beginnino;,  and  shall  be  to 
the  end  of  the  world.  So  that  to  say,  the  Roman  Catholic  Church, 
is  like  the  by-word  of  Kent  and  Christendom :  all  one  as  to  say, 
the  particular,  or  the  special  general  Church. 

From  this  natural  exception  ariseth  that  other  borrowed,  as  in 
the  creed  of  Athanasius :  hoec  est  fides  Catholica :  that  is,  quod 
ubique,  quod  semper,  quod  ab  omnibus  creditum  est.  The  Catholic 
faith  is  that  which  is  taught  all  men :  Matt,  xxviii.  19  ;  Mark  xvi. 
15;  in  all  places,  Rom.  x.  18;  at  all  times,  2  Cor.  i.  19;  and  Ps. 
cxix.  80.  Thy  word,  0  Lord,  endureth  forever,  and  thy  truth  also 
from  generation  to  generation. 

Fides  est  vides  in  iis  qupe  non  vides,  an  evidence  of  things  not 
evident.  So  that  the  Church  we  must  believe  is  Catholic ;  not 
sensible,  subject  to  view  :  but  invisible,  an  object  of  faith. 

"  Communion  of  Saints."  The  Church's  third  property,  which 
expoundeth  the  two  former :  "I  believe  the  Catholic  Church,"  to 
wit,  "  the  Communion  of  Saints.''  If  a  Communion,  then  catholic  ; 
if  Saints,  then  holy. 


parts :    fellow- 
ship 


f 


'Of  the  members  with  the  head,  because  every  Christian  hath 
m,  .  i      interest  in  all  the  benefits  of  Christ,  who  is  not  a  garden- 

,    ,  I    ,  "'  1      flower  private  for  a  few,  but  the  rose  of  the  field  common  to 
all :    aod  therefore  St.  Jude  calls  his  grace  the  common  sal- 
vation. 
Of  the  members  one  with  another :  f  Living  with  the  living, 
and  it  is  either  of  the  [  Dead,  with  the  living. 

As  in  the  natural  body :  so  in  the  Church,  Christ's  mystical  body, 
there  is  a  perpetual  sympathy  between  the  parts :  if  one  member 
suffer,  all  suflFer  with  it;  if  one  be  had  in  honour,  all  rejoice  with  it. 

Martin  Luther  said  well  and  wittily,  that  a  Christian  is  a  freeman, 
and  bound  unto  none.    And  again,  that  he  is  a  diligent  servant  and 


THE   CREED,  45 

vassal  all  unto  all.  Ver^  vir  omnium  horarum,  omnium  operum,  om- 
nium personarum :  becoming  all  things  unto  all  men,  that  he  may 
win  them  unto  Christ.  As  that  is  Anti-Christian  in  style,  so  the 
Christian  is  in  deed,  Servus  servorum  Dei. 

There  is  a  knot  of  fellowship  between  the  dead  saints  and  the 
living.  They  pray  to  God  for  our  good  in  general :  and  we  praise 
God  for  their  good  in  particular.  I  say,  we  praise  God  in  his  saints 
particularly,  for  giving  Mary,  Peter,  Paul,  such  eminent  graces  on 
earth :  and  now  such  unspeakable  glory  in  heaven.  In  affection 
and  heart  we  converse  with  them,  alway  desiring  to  be  dissolved, 
and  to  be  with  Christ. 

"  Remission  of  sins."  All  of  us  are  born  in  sin,  prius  damnati, 
quam  nati  (saith  Bernard,)  and  after  increasing,  we  grow  from  evil 
to  worse,  until  our  sins  are  remitted  by  God's  grace,  conveyed  unto 
us  in  the  Church  by  his  holy  word  and  sacraments  :  it  is  a  remission 
not  a  satisfaction ;  a  work  not  of  our  merit,  but  of  God's  mercy, 
who  beholding  us  in  Christ,  reputes  our  sins  as  no  sins.  "  I  have  put 
away  thy  transgressions,  as  a  cloud,  and  thy  sins  as  a  mist,  so 
remitted  as  if  they  never  were  committed."  Agnus  Dei  qui  tollit 
peccata  mundi,  dimittendo  quoe  facta  sunt,  et  adjuvando  ne  fiant,  et 
perducendo  ad  vitam  ubi  omnino  fieri  non  possunt. 

Sins  in  the  plural,  be  they  never  so  many  for  quantity ;  never  so 
grievous  for  quality.  Say  not  with  Cain,  my  sin  is  greater  than 
can  be  pardoned ;  but  with  Paul,  all  things  work  for  the  best  unto 
them  who  love  God.  Remember  (saith  Luther)  the  speech  of  God 
to  Rebecca  :  Major  serviet  minori :  the  greater  shall  serve  the  lesser. 
Our  spiritual  enemies  are  stronger,  and  our  sins  are  greater  than 
we ;  yet  they  shall  serve  for  our  good :  the  greater  shall  serve  the 
lesser,  I  believe  the  remission  of  sins.  A  very  great  benefit,  be- 
cause this  pardon  is  our  soul's  life. 

TTTi  ,1  C  Body,  which  is  the  temporal        ^     i 

Whereas  the  wages   )  a     i       i  •  i   •    ^i         •  -.     ^  r    i     .-, 

„    .     .     ,      ,       °      <  Soul,  which  IS  the  spiritual  >  death. 

01  sm  IS  death,  oi        /  -r»    i         i  ci     i       ^  ■  ■,   •      ,         A 
(^  Body  and  Soul,  which  is  eternal  ) 

See  the  Epistle,  Dom.  7,  post  Trinit. 

"  Resurrection  of  the  body."  The  whole  creed  in  gross,  and 
every  parcel  argueth  a  resurrection,  as  Erasmus  aptly.  This  one 
article  is  the  basis  of  all  the  rest,  for  if  there  be  a  God  Almighty, 
then  he  is  just :  and  if  just,  then  another  reckoning  in  another  world, 
where  good  men  shall  be  rewarded,  and  evil  condignly  punished. 
If  a  Jesus  Christ  who  is  our  Saviour,  then  he  must  dissolve  the 
works  of  Satan,  which  are  sin  and  death  :  if  an  Holy  Ghost,  then 


46  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

all  his  liallo"wed  temples,  who  did  glorify  him  here,  shall  be  glorified 
of  him  hereafter.  If  a  Church  which  is  holy,  then  a  remission  of 
sins,  a  resurrection  of  the  body,  a  life  everlasting,  that  all  such  as 
have  been  subjects  in  his  kingdom  of  grace,  may  likewise  be  saints 
in  his  kingdom  of  glory :  for  as  God  is  principium  effectivum  in 
creatione,  refectivum  in  rederaptione :  so,  perfectivum  in  retribu- 
tione. 

"  Life  everlasting.''  The  chief  good  and  last  end,  which  we  gain 
by  being  in  the  Church.  All  men  on  earth  have  life,  but  not  ever- 
lasting :  the  damned  in  hell  endure  that  which  is  everlasting,  yet 
not  a  life,  but  an  eternal  death,  as  being  perpetually  tied  unto 
torments,  enforced  ever  to  suffer  that  they  would  not,  neither 
can  they  do  any  thing  that  they  would :  only  the  Church  elected 
by  the  Father,  redeemed  by  the  Son,  sanctified  by  the  Holy  Ghost, 
shall  enjoy  life  everlasting  ;  not  by  purchase  or  inheritance,  but  by 
donation  and  frank  almony.  The  spiritual  hand  which  apprehends 
this  deed  of  gift  is  faith:  and  therefore  begin  well  with  "  I  believe 
in  God,"  and  continue  well  in  being  a  member  of  his  "  Holy 
Catholic  Church,"  and  thou  shalt  be  sure  to  end  well  with  "ever- 
lasting life." 

Amen.  Our  assent  to  the  creed,  signifying  hereby  that  all 
which  we  have  said  is  true  and  certain. 

"  0  Lord  increase  our  faith." 


RUTH  II.  4. 

The  novelists  have  censured  this,  and  other  like  suffrages,  as  short 
cuts,  or  shredings,  rather  wishes,  than  prayers.  A  rude  speech, 
which  savoureth  of  the  shop  more  than  of  the  school :  for  our 
Church  imitated  herein  the  meek  Publican,  0  God  be  merciful  to 
me  a  sinner :  and  the  good  woman  of  Canaan,  have  mercy  on  me 
0  Lord  :  and  devout  Bartim?eus,  0  Son  of  David  take  pity  on  me. 
These  short  shreddings  and  lists  are  of  more  value  than  their 
northern  broadcloth :  the  which  (as  we  see)  shrinks  in  the  wetting : 
whereas  our  ancient  custom  hath  continued  in  the  Church  above 
twelve  hundred  years ;  for  Augustine  writes,  Epist.  121,  that  the 
Christians  of  Egypt  used  in  their  Liturgy  many  prayers,  every  one 
of  them  being  very  short,  raptim  quodammodo  ejaculatas,  as  if  they 
were  darts  thrown  out  with  a  kind  of  sudden  quickness,  lest  that 
vigilant  and  erect  attention  of  mind,  which   in   devotion  is  very 


RUTH  II.  4.  47 

requisite,  sliould  be  wasted  and  dulled  through  continuance,  if  their 
prayers  were  few,  and  long.  Nam  plerumque  hoc  negotium  plus 
gemitibus  quam  sermonibus  agitur,  plus  fletu  quam  afflatu,  saith  the 
same  father  in  the  same  place.  (For  oftentimes  more  is  accomplished 
bj  groans  than  by  speeches,  more  by  weeping,  than  by  blowing.) 
Peruse  that  learned  epistle,  for  it  is  a  sufficient  apology,  both  for 
the  length  of  our  whole  service,  as  also  for  the  shortness  of  our 
several  prayers.  If  Augustine  now  lived,  and  were  made  umpire 
between  the  novelits  and  us,  he  would  rather  approve  many  short 
prayers  in  England,  than  those  two  long  prayers,  one  before,  and 
the  other  after  sermon,  in  Scotland  and  Geneva. 

For  this  particular  Dominus  vobiscum,  it  is  taken  out  of  the 
second  chapter  of  Ruth :  an  usual  salutation  among  God's  people : 
Judg.  vi.  12 ;  Luke  i.  28. 

And  therefore  the  like  among  us :  as  God  save  you :  God  bless  you : 
God  speed,  &c.,  are  not  idle  compliments,  or  taking  God's  holy  name 
in  vain :  but  Christian  and  commendable  duties.  See  Gospel,  Dom. 
6,  post  Trinit.  and  Gospel  on  the  Annunciation. 

This  and  the  like  salutations  or  benedictions  in  the  time  of  divine 
service,  between  the  priest  and  people,  are  of  great  antiquity,  and 
good  use.  For  in  the  liturgies  of  St.  James,  Basil,  Chrysostom,  and 
that  of  the  Ethiopians,  I  find  that  the  priest  was  wont  to  say,  pax 
vobis :  and  the  people  replied,  Et  cum  spiritu  tuo.  In  that  old 
liturgy  of  Spain,  called  Mozarabe,  because  the  Christians  were 
mingled  with  Arabians,  it  is  enjoined  that  the  Priest  should  say, 
Dominus  vobiscum,  as  in  our  book;  and  the  people,  as  ours,  an- 
swered, Et  cum  spiritu  tuo.  Again,  Adjuvate  me  fratres  in  ora- 
tionibus  vestris;  (favour  me,  brethren,  in  your  prayers:)  and  the 
whole  company  replied,  Adjuvet  te  Pater,  Filius,  Spiritus  Sanctus. 
It  is  reported  by  Bellarmine,  and  Tritenhemius,  that  one  Petrus 
Damianus  hath  written  a  whole  book  of  this  argument,  entitled, 
Dominus  vobiscum:  in  which  (as  it  should  seem)  sundry  needless 
questions  are  discussed  ;  he  lived  in  the  days  of  William  the  Con- 
queror^  therefore  thought  probable  that  it  was  used  in  the  Latin 
Church,  ever  since  their  Liturgy  was  composed  by  Damasus,  about 
the  year  376,  deduced  out  of  the  Greek  Churches  into  the  Roman, 
as  Beatus  Rhenanus,  and  Master  Fox  conjecture. 


48  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 


CUM  SPIRITU  TUO. 

The  people's  answer,  Cum  spiritu  tuo,  is  taken  out  of  the  second 
epistle  of  Paul  to  Timothy :  "  The  Lord  Jesus  Christ  be  with  thy 
spirit."  It  answereth  the  reapers'  answer  to  Boaz ;  "  The  Lord 
bless  thee."  These  mutual  salutations  insinuate  sweet  agreement 
and  love  between  the  Pastor  and  parishioners :  it  is  the  minister's 
office  to  begin,  and  the  people's  duty  to  correspond  in  good  afiFection 
and  kindness :  for  love  is  the  adamant  of  love.  When  the  minister 
is  a  Paul,  the  people  must  be  Galatians,  "  if  it  were  possible,  willing 
to  pull  out  their  eyes,  and  to  give  them  for  his  good:"  not  only  to 
reverence  his  place,  but  also  to  love  his  person. 

A  Pastor  cannot  use  to  the  people  a  better  wish  than,  "  The  Lord 
be  with  you."  For  if  God  be  with  them,  who  can  be  against  them? 
and  the  people  cannot  make  a  fitter  reply  than  "  with  thy  spirit." 
For  (as  Plato  divinely  said)  every  man's  soul  is  himself. 

Again,  forasmuch  as  "  God  is  a  spirit,  and  ought  to  be  worshipped 
in  spirit;"  it  is  meet  we  should  perform  this  spiritual  service  with 
all  earnest  contention  and  intention  of  spirit.     See  Magnificat. 

Christ  promised.  Matt,  xviii.,  to  be  with  us  in  our  devotion,  "  in 
the  midst  of  us,"  when  we  meet  to  pray.  But  as  Eusebius  Emis- 
senus  observeth,  how  shall  God  be  in  the  midst  of  thee,  when  as 
thou  art  not  in  the  midst  of  thyself?  Quomodo  erit  Deus  in  medio 
tui,  si  tecum  ipse  non  fueris  ?  If  the  advocate  sleep,  how  shall  the 
judge  awake  ?  No  marvel  if  thou  lose  thy  suit,  when  as  in  praying 
thou  losest  thyself. 

Prayer  is  the  Christian's  gun-shot  (saith  Luther)  Oratio,  bombardse 
Christianorum.  As  then  a  bullet  out  of  a  gun :  so  prayers  out  of 
our  mouth,  can  go  no  further  than  the  spirit  doth  carry  them :  if 
they  be  Timidse,  they  cannot  flee  far :  if  Tumidse,  not  pierce  much : 
only  fervent  and  humble  devotion  hitteth  the  mark,  penetrating  the 
walls  of  heaven,  albeit  they  were  brass,  and  the  gates  iron. 

The  Church  hath  placed  these  mutual  responsories  at  the  very 
beginning  of  our  prayers,  after  the  lessons  and  confession  of  faith : 
because  Christ  said,  "  without  me  ye  can  do  nothing."  Wherefore 
the  Church,  as  I  have  showed,  begins  her  prayers  at  the  first,  with, 
"  0  Lord  open  thou  our  lips:"  and  here  praying  afresh,  "The 
Lord  be  with  you;"  begins^  I  say,  with,  "the  Lord  be  with  you," 
and  ends  with,  "through  Jesus  Christ  our  Lord."  Signifying 
hereby,  that  Christ  is  alpha  and  omega,  the  first  and  the  last,  with- 
out whom  we  can  neither  begin  well,  nor  end  well.     And  this  is  the 


THE    MAGNIFICAT. 


49 


reason  why  tlie  Church  after  this  interchangeable  salutation  enjoins 
us  to  praj,  "Lord  have  mercy  upon  us  :  Christ  have  mercy  upon 
us :  Lord,  &c,,"  using  an  earnest  repetition  (as  I  conjecture)  rather 
to  press  this  one  point,  then  (as  others  write)  to  notify  three  divine 
persons. 

And  it  is  worth  observing,  that  we  conclude  these  short  suffrages 
as  we  began :  for  as  in  the  first  we  desire  the  Lord  to  be  with  us 
and  our  spirit ;  so  likewise  in  the  last,  that  "  he  would  not  take  his 
holy  spirit  from  us,"  but  accompany  the  whole  Church  unto  the 
end,  and  in  the  end. 

I  am  occasioned  in  this  place  justly  to  defend  the  people's  answer- 
ing the  minister  aloud  in  the  Church.  The  beginning  of  which 
interlocutory  passages,  is  ascribed  by  Platina  to  Damasus  Bishop  of 
Rome,  by  Theodoret  to  Diodorus  Bishop  of  Antioch,  by  Walafridus 
Strabo  to  S.  Ambrose  Bishop  of  Milan :  all  which  lived  1100  years 
before  the  Church  was  acquainted  with  any  French  fashions :  and 
yet  Basil,  epist.  63,  allegeth  that  the  Churches  of  Egypt,  Libya, 
Thebes,  Palestina,  Phoenicians,  Syrians,  Mesopotamians,  used  it 
long  before.  Socrates  and  Strabo  write,  that  Ignatius,  a  scholar 
unto  Christ's  own  scholars,  is  thought  to  be  the  first  author  hereof. 
If  any  shall  expect  greater  antiquity  and  authority,  we  can  fetch 
this  order  even  from  the  quire  of  heaven :  "  I  saw  the  Lord  (said 
Esay)  set  on  an  high  throne,  the  seraphims  stood  upon  it,  and  one 
cried  to  another,  saying.  Holy,  Holy,  Holy,  Lord  God  of  Hosts, 
all  the  world  is  full  of  his  glory." 

Blessed  spirits  in  praising  God  answer  one  another  interchange- 
ably :  though  unhappy  scornful  spirits  unmannerly  term  this  custom, 
"tossing  of  service."  But  it  may  be  said  of  them,  as  Hierome 
wrote  of  Helvidius,  Existimant  loquacitatem  esse  facundiam,  et 
maledicere  omnibus  bonae  conscientise  sisnum  arbitrantur. 


PSALMS  m   THE   EVENING   OFFICE. 

THE  MAGNIFICAT. 

Luke  i.  46. — "il%  soul  doth  magnify  the  Lord." 

This  hymn  is  nothing  else,  but  a  grace,  for  grace :  great  thanks, 
for  great  things  received  of  the  Lord.     Wherein  observe  the  man- 

4 


50  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

ner  and  matter  of  tlie  virgin's  exultation :  or  a  thanksgiving  in  the 
two  former  verses :  and  a  reason  in  the  rest,  For  he  hath  regarded,  &c. 

I  purpose  to  sift  every  word  of  the  former  part  severally :  and 
because  there  is  (as  Luther  saith)  great  divinity  in  pronouns,  I  will 
first  examine  the  pronoun  "my  :"  my  soul)  my  spirit,  my  Saviour. 
It  is  not  enough  that  others  pray  for  us,  except  ourselves  praise 
God  for  ourselves.  He  that  goetli  to  Church  by  an  attorney,  shall 
go  to  heaven  also  by  a  proxy.  ^ 

There  is  an  old  legend  of  a  merchant,  who  never  would  go  to 
mass :  but  ever  when  he  heard  the  saints'  bell,  he  said  to  his  wife, 
pray  thou  for  thee  and  me.  Upon  a  time  he  dreamed  that  he  and 
his  wife  were  dead,  and  that  they  knocked  at  heaven  gate  for  en- 
trance :  S.  Peter  the  porter  (for  so  goeth  the  tale)  suffered  his  wife 
to  enter  in,  but  thrust  him  out,  saying,  Ilia  intravit  pro  se  et  te :  as 
thy  wife  went  to  Church  for  thee,  so  likewise  she  must  go  to  heaven 
for  thee.  The  moral  is  good,  howsoever  the  story  be  bad :  insinu- 
ating that  every  one  must  have  both  a  personality  of  faith,  ^<-my 
Saviour:"  and  a  personality  of  devotion,  <■<■  my  soul,  m?/  spirit." 
Officium  is  efficium,  it  is  not  enough  that  the  master  enjoin  his 
family  to  pray,  or  the  father  hear  his  child  pray,  or  the  teacher 
exhort  his  people  to  pray :  but  as  every  one  hath  tasted  of  God's 
bounty,  so  every  one  must  perform  this  duty,  having  oil  of  his  own 
in  his  own  lamp,  saying,  and  praying  with  the  blessed  Virgin,  "  my 
soul,  my  spirit." 

"  Soul,"  As  if  she  should  thus  speak.  Thy  benefits  0  Lord  are 
so  good,  so  great,  so  manifest,  so  manifold,  that  I  cannot  accord 
them  with  my  tongue,  but  only  record  them  in  my  heart.  It  is 
truly  said,  he  loves  but  little  who  tells  how  much  he  loves :  and  so 
surely  he  praiseth  God  but  little,  who  makes  it  a  tongue  toil  and  a 
lip-labour  only,  Mark  vii.  6  ;  "  This  people  honoureth  me  with  their 
lips,  but  their  heart  is  far  from  me."  God  who  gave  all,  will  have 
all,  and  yet  above  all  requireth  the  soul.  "  Son,  give  me  thy  heart:" 
for  that  alone  commands  all  other  members,  as  the  centurion  did 
his  soldiers.  It  saith  to  the  foot,  go,  and  it  goeth ;  unto  the  hand, 
come,  and  it  cometh  ;  unto  the  rest  do  this,  and  they  do  it.  It  doth 
bend  the  knees,  and  join  the  hands  ;  and  lift  up  the  eye,  composeth 
the  countenance,  disposeth  of  the  whole  man  :  and  therefore  as  that 
other  Mary  chose  the  better  part,  so  this  Mary  bestowed  upon  God 
her  best  part,   "her  soul  did  magnify,  her  spirit  rejoiced." 

Some  divines  expound  these  words  jointly,  some  severally.  The 
word  spirit  is  used  in  the  holy  scripture  sometimes  for  the  whole 
soul,  1  Cor.  vii.  34.     The  woman  unmarried  careth  for  the  things 


THE   MAGNIFICAT.  51 

of  the  Lord,  that  she  may  be  holy  both  in  body  and  in  spirit,  that 
is,  in  soul. 

So  Saint  Augustine  in  his  exposition  of  this  hymn,  thinks  that 
these  two  words  here  signify  the  same,  because  the  latter  phrase, 
''  my  spirit  rejoiceth  in  God  my  Saviour,"  is  nothing  else  but  an 
exegesis  of  the  former,  "my  soul  doth  magnify  the  Lord:"  insin- 
uating by  this  repetition,  "my  soul,  my  spirit,"  that  her  devotion 
was  not  hypocritical,  but  cordial  and  unfeigned.  It  is  observed  in 
nature,  that  the  fox  doth  nip  the  neck,  the  mastiff  the  throat,  the 
ferret  the  liver,  but  God  especially  careth  for  the  heart :  being  (as 
Ambrose  speaks  excellently,)  Non  corticis,  sed  cordis  Deus. 

And  therefore  Mary  was  not  content  to  praise  the  Lord  from  the 
rhine  of  her  lips  only,  but  also  from  the  root  of  her  heart.  So 
David  did  pray,  "Praise  the  Lord  0  my  soul,  and  all  that  is  within 
me  praise  his  holy  name."  So  Paul  would  have  us  pray  :  "  Sing  to 
the  Lord  with  grace  in,  your  hearts."  And  so  the  Church  doth 
desire  that  the  priest  (who  is  the  mouth  of  the  people)  should  pray, 
"  The  Lord  be  with  you,"  saith  the  minister,  and  the  whole  congre- 
gation answereth,  "and  with  thy  spirit.''  Hereby  signifying,  that 
this  holy  business  ought  to  be  performed  with  all  attention  and 
intention  of  spirit. 

Divines  interpreting  these  two  severally,  distinguish  between  soul 
and  spirit:  and  so  doth  the  Scripture,  1  Cor.  xv.  45.  "The  first 
man  Adam  was  made  a  living  soul,  the  last  Adam  a  quickening 
spirit."  Soul  is  that  by  which  we  live  naturally  :  spirit,  is  that,  by 
which  we  live  through-  grace  supernaturally.  Or  (as  other,)  soul 
signifieth  the  will,  and  spirit  the  understanding :  as  Heb.  iv.  12 ; 
"  The  word  of  God  is  lively  and  mighty  in  operation,  and  sharper 
than  any  two  edged  sword,  and  entereth  through,  even  unto  the 
dividing  asunder  of  the  soul  and  spirit:"  that  is,  of  the  will  and 
understanding. 

So  that  Mary  saying  here,  my  soul  and  my  spirit,  doth  intimate 
that  she  did  praise  the  Lord  with  attention  in  her  understanding, 
and  devotion  in  her  affection.  They  praise  God,  with  half  an  heart, 
who  either  having  devotion,  want  understanding :  or  else  endued 
with  understanding, want  devotion  :  and  so  while  men  pray  with  the 
soul  without  a  spirit,  or  with  the  spirit,  without  a  soul,  their  heart 
is  divided  (as  the  Prophet  Ose  :  Divisum  est  cor  eorum :)  and  God 
hath  but  one  part,  haply  the  least  piece. 

The  line  then  to  be  drawn  from  this  example,  is,  first,  that  we 
pray  with  our  heart :  secondly,  with  our  whole  heart,  with  all  our 
soul,  with  all  our  spirit. 


52  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

"  Dotli,"  in  the  present.  For  as  a  gift  to  man,  so  glory  to  God, 
is  most  acceptable  when  it  is  seasonable  :  not  deferred,  but  conferred 
in  time.  Gratia  quae  tarda  est,  ingrata  est  gratia.  Proprium  est 
libenter  facientis,  cito  facere. 

"Magnify."  The  word  signifieth  highly  to  commend,  and  extol: 
Magnum  facere,  to  make  great.  Now  God  is  optimus  maximus, 
already  most  great,  and  therefore  cannot  be  made  more  great  in 
regard  of  himself:  but  all  our  vilifying  magnifying  the  Lord  is  in 
respect  of  others  only. 

When  we  blaspheme  the  most  holy  name  of  God,  as  much  as  in 
us  lieth,  we  lessen  his  greatness :  when  we  bless  his  name,  so  much 
as  in  us  is,  we  magnify  his  glory  making  that  which  is  great  in 
itself,  to  be  reputed  great  of  others.  As  one  fitly,  Magnificare  nihil 
aliud  est  nisi  magnum  significare. 

This  magnifying  consists  in  our  conversation  especially.  Noli 
(saith  Augustine)  gloriari,  quia  lingua  benedicis,  si  vita  maledicis. 
(I  will  not  glory  because  you  speak  well  with  j^our  mouth,  if  you 
speak  evil  with  your  life.)  Have  your  conversation  honest  among 
the  Gentiles,  that  they  which  speak  evil  of  you,  may  by  your  good 
works,  which  they  shall  see,  glorify  God  in  the  day  of  the  visita- 
tion. 

God  is  magnified  of  us  (as  Ambrose  and  Origen  note,)  when  as 
his  image  is  repaired  in  us.  He  created  man  according  to  his  like- 
ness :  that  is,  as  Paul  doth  interpret  it,  "  in  righteousness  and  holi- 
ness." So  that  the  more  grace  we,  the  more  glory  God:  he  doth 
appear  greater  in  us,  albeit  he  cannot  be  made  greater  by  us.  He 
doth  not  increase,  but  we  grow  from  grace  to  grace,  from  virtue  to 
virtue  :  the  which  ought  principally  to  stir  us  up  unto  this  duty,  for 
that  ourselves  are  magnified,  in  magnifying  him :  as  Mary  showeth 
here,  "  My  soul  doth  magnify  the  Lord,"  ver.  46.  And  "  The  Lord 
hath  magnified  me,"  ver.  49.  Qui  maledicit  Domino,  ipse  minuitur; 
qui  benedicit,  augetur  :  prior  est  in  nobis  benedictio  Domini,  et  con- 
sequens  est,  et  ut  nos  benedicamus  Domino  :  ilia  pluvia,  iste  fructus. 
(Whoever  speaks  evil  of  God,  loses  thereby ;  whoever  blesses  God, 
gains ;  it  is  first  for  us  to  bless  God,  and  a  consequent,  that  God 
will  bless  us :  this  is  the  rain,  that  is  the  fruit.) 

"  The  Lord."  Lord  is  a  name  of  might.  Saviour,  of  mercy,  Mary 
then  (as  Augustine  and  others  observe)  praiseth  him  alone,  who  is 
able  to  help,  because  the  "Lord;"  and  willing,  because  a  "Sa- 
viour." 

"  And  my  spirit."  Such  as  distinguish  between  soul  and  spirit, 
make  this  a  reason  of  the  former  verse:  "My  spirit  hath  rejoiced 


THE   MAGNIFICAT.  53 

in  God  my  Saviour,"  and  therefore  "my  soul  doth  magnify  the 
Lord:"  according  to  that  of  St.  James;  "Is  any  merry?  let  him 
sing."  So  that  this  exultation  of  Mary,  caused  her  exaltation  of 
God. 

Inward  rejoicing  in  spirit,  is  a  great  sign  of  a  good  conscience, 
"which  is  a  continual  feast."  The  wicked  are  often  merry,  some- 
time mad-merry :  but  all  is  but  from  the  teeth  outward.  For  (as 
Solomon  speaks)  "  even  in  laughing  the  heart  is  sorrowful,  and  the 
end  of  mirth  is  heaviness."  But  the  good  man  (as  the  Virgin  here) 
"  rejoiceth  in  spirit :"  all  worldly  merriments  are  more  talked  of  than 
felt,  but  inward  spiritual  rejoicing  is  more  felt  than  uttered. 

It  is  (as  the  Scripture  calls  it)  a  jubilation,  an  exceeding  great 
joy,  which  a  man  can  neither  suppress,  nor  express  sufficiently. 
Nee  reticere,  nee  recitare  :  for  howsoever  in  the  court  of  conscience 
there  be  some  pleading  every  day ;  yet-  the  godly  make  it  Hilary 
term  all  the  year.  See  Gospel  Dom.  1.  Advent.  &  Dom.  9,  post 
Trinit. 

''In  God."  Haply  the  spirit  of  the  most  wicked  at  some  time 
doth  rejoice,  yet  not  in  God,  nor  in  good,  but  in  villainy,  and 
vanity,  Prov.  ii.  14.  "  They  rejoice  in  doing  evil,  and  delight  in 
forwardness  :"  whereas  in  the  good  man  the  joyous  object  is  always 
good,  goodness  itself,  God  himself.  David  delights  in  the  Lord. 
Mary  rejoiceth  in  God.  And  this  is  so  good  a  joy,  that  Paul  saith, 
rejoice  in  the  Lord  always,  and  again,  I  say,  rejoice.  We  may 
rejoice  in  our  friends,  in  our  health,  in  our  preferment,  in  our  honest 
recreation,  in  many  other  things,  prgeter  Deum,  beside  God :  yet 
in  all,  propter  Deum,  for  God,  so  far  forth  as  they  shall  increase 
our  spiritual  rejoicing  in  the  Lord.  "  God  forbid  (saith  Paul,)  that 
I  should  rejoice  in  any  thing  but  in  the  cross  of  Christ."  In  any 
thing  in  comparison  of  this,  in  any  thing  which  might  hinder  this, 
and  yet  in  all  things  for  this.     See  the  Epistle  Dom.  4.  Advent. 

"  Saviour."  To  consider  God  as  a  severe  judge,  would  make  our 
heart  to  tremble :  but  to  consider  him  in  Christ,  in  whom  he  is  well 
pleased,  is  of  all  ghostly  comfort  the  greatest.  And  therefore  if 
we  desire  to  rejoice  in  spirit,  let  us  not  behold  God  in  the  glass  of 
the  law,  which  makes  him  a  dreadful  judge :  but  in  the  glass  of  the 
gospel,  which  shows  him  a  merciful  Saviour. 

In  every  Christian  there  are  two  contrary  natures,  the  flesh,  and 
the  spirit :  and  that  he  may  be  a  perfect  man  in  Christ,  he  must 
subdue  the  one,  and  strengthen  the  other :  the  law  is  the  ministry 
of  death,  and  serveth  fitly  for  the  taming  of  our  rebellious  flesh  : 
the  gospel  is  the  power  oif  God  unto  life,  containing  the  bountiful 


54  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

promises  of  God  in  Christ,  and  serveth  fitly  for  the  strengthening 
of  the  spirit.  It  is  oil  to  pour  in  our  wounds,  and  water  of  life  to 
quench  our  thirsty  souls.  As  in  name,  so  in  nature,  the  goodspel, 
or  the  gospel,  that  is,  the  word  and  joy  for  the  spirit.  Mary  then 
had  good  cause  to  add  this  epithet  Saviour,  unto  God :  my  spirit 
rejoiceth  in  God  my  Saviour. 

"  My  Saviour."  We  note  two  conclusions  out  of  this  pronoun : 
the  first  against  some  papists  ;  the  second  against  all  papists.  Some 
popish  writers  alfirm,  that  Mary  was  conceived  and  born  without 
original  sin,  and  that  she  lived  and  died  without  actual  sin :  con- 
trary to  the  Scripture,  Rom.  iii.  9 ;  Gal.  iii.  22.  So  that  in 
honouring  the  feast  of  her  conception  and  nativity,  with  the  singular 
.privilege  of  Christ,  they  worship  an  idol,  and  not  her.  For  an  idol 
(as  Paul  disputes,)  "is  nothing  in  the  world:"  and  so  is  that  man 
or  woman  conceived  without  sin,  except  Christ,  who  was  conceived 
by  the  Holy  Ghost ;  as  none  other  ever  was,  or  shall  be. 

They  ground  this  assertion  upon  a  place  of  Augustine :  Excepta 
sancta  virgine  Maria,  de  qua  propter  honorem  Domini,  nullum 
prorsus  cum  de  peccatis  agitur,  habere  volo  qusestionem.  Answer 
is  made,  that  Augustine  elsewhere  concludes  all  under  sin  (though 
he  did  in  that  place  forbear  to  rip  up  the  faults  of  the  mother  in 
honour  of  the  son,)  for  in  lib.  5,  chap.  9,  against  Julian  the  Pelagian, 
he  doth  intimate  that  Mary's  body  was  sinful  flesh,  concluding 
peremptorily,  Nullus  est  hominum  prseter  Christum,  qui  peccatum 
non  habuerit  grandioris  [etatis  accessu :  quia  nullus  est  hominum 
prseter  Christum,  qui  peccatum  non  habuerit  infantilis  setatis  exortu. 
So  likewise,  lib.  de  sancta  virginitate,  cap.  3.  Beatior  Maria  perci- 
piendo  fidem  Christi,  quam  concipiendo  carnem  Christi :  nihil  enim 
ei  materna  propinquit  as  profuisset,  nisi  focliciiis  Christum  corde, 
quam  came  gestasset.  And  in  this  treatise,  De  fide  ad  Petrum, 
(for  the  papists  admit  that  book,)  Firmissim^  crede,  et  nullatenus 
dubites,  omnem  hominem  qui  per  concubitum  viri  et  mulieris  con- 
cipitur,  cum  peccato  originali  nasci,  et  ob  hoc  natura  filium  irae. 
Thus  Augustine  expounds,  and  answers  Augustine. 

Now  for  holy  Scriptures,  if  there  were  no  more  texts  in  the  Bible, 
this  one  is  omni-sufficient,  to  accuse  Mary  of  some  faults,  and  the 
papists  of  much  folly  :  my  spirit  rejoiceth  in  God  my  Saviour.  He 
that  hath  no  sin,  wants  not  a  Saviour:  but  Mary  rejoiced  in  a 
Saviour,  therefore  she  was  sorry  for  her  sin.  The  whole  need  not  a 
physician,  saith  Christ :  but  Mary  calls  for  a  salve,  therefore  surely 
she  had  some  sore :  and  if  any  sin,  then  she  cannot  be  our  mediatrix, 
or  advocate.     Si  peccatrix,  non  deprecatrix.     Our  advocate  is  our 


THE    MAGNIFICAT.  55 

propitiation  for  sin :  but  the  propitiation  for  sin,  knew  no  sin.  Ergo, 
que  egebat,  non  agebat  advocatum.  And  therefore  Mary,  who 
needed  a  saviour  herself,  could  not  be  a  saviour  of  others. 

Again,  we  gather  out  of  this  pronoun  mj,  Mary's  particular  ap- 
prehension and  application  of  Christ's  merits,  against  all  papists, 
who  teach  that  a  general  confused  implicit  faith,  is  enough  without 
any  further  examination  of  Scriptures,  or  distinct  belief.  Contrary 
to  the  practice  of  Christ,  who  prayed  in  our  nature  and  name. 

Deus  meus,  Deus  mens.  Of  David,  thou  art  my  God  :  of  Thomas, 
my  Lord  :  of  Mary,  my  Saviour. 

The  second  part  of  this  hymn  containeth  a  reason  why  she 
did  magnify  the  Lord,  namely  for  his  goodness. 

C  Herself.     "  He  hath  regarded  the  lowliness  of  his  handmaid ;  he 

m  1    J      hath  magnified  me.    From  henceforth  all  generations  shall  call  me 

ioward  <      Bigggg^,, 

^  Others. 

"Regarded."  God  is  said  in  Scripture  to  regard  three  ]  ri  „j--„™  f„„l  „ 
*7.  ^.  ,  A  •      1      \  J        i  (jrratiam,  lavour. 

ways,  (as  Augustme  notes  upon  this  place)  secundum  [judicium,  judgment. 

1.  His  eye  of  knowledge  regardeth  all  things,  Heb.  iv.  13. 
"  There  is  not  any  creature,  which  is  not  manifest  in  his  sight,  but 
all  things  are  naked  and  open  unto  him." 

2.  His  favourable  countenance  and  gracious  eye  is  upon  them 
"who  fear  him,  and  upon  them  who  trust  in  his  mercy." 

3.  God  in  judgment  will  only  regard  his  elect.  For  he  will  say 
to  the  reprobate,  "verily  I  know  you  not."  God  regarded  here 
Mary  with  his  gracious  eye,  vouchsafing  to  make  her  both  his  child 
and  his  mother.  The  one  is  a  benefit  obtained  of  very  few ;  the 
other  denied  unto  all.  It  was  only  granted  to  Mary  to  be  the 
mother  of  Christ,  whereas  it  was  denied  unto  all  men,  to  be  the 
father  of  Christ. 

This  was  so  great  a  grace  to  Mary,  that  as  in  this  hymn  herself 
doth  prophecy  :  "  From  henceforth  all  generations  shall  account  her 
blessed." 

An  angel  of  heaven  said  that  she  was  full  of  grace:  Gratia 
plena  in  se,  non  a  se,  in  herself,  but  not  of  herself.  And  therefore 
her  soul  did  magnify  the  Lord,  and  her  spirit  rejoiced  in  God  her 
Saviour ;  not  in  regard  of  her  own  greatness,  but  in  respect  of  his 
goodness.     For  so  she  saith,  he  hath  regarded. 

"  The  lowliness."  God  cannot  look  above  himself,  because  he 
hath  no  superior ;  nor  about  himself,  for  that  he  hath  no  equal :  he 
regards  only  such  as  are  below  him ;  and  therefore  the  lower  a  man 
is,  the  nearer  unto  God,  the  more  exposed  to  his  sight  who  looks 


56  THE   OFFICIAL   CALENDAR    OF   THE   CHURCH. 

from  above.  "  Who  is  like  unto  the  Lord  our  God  that  hath  his 
dwelling  so  high,  and  yet  humble  himself  to  behold  the  things  in 
heaven  and  earth?  He  taketh  up  the  simple  out  of  the  dust,  and 
lifteth  the  poor  out  of  the  mire.  And  Psal.  cxxxviii.  6.  Though 
the  Lord  be  high,  yet  hath  he  respect  unto  the  lowly :  but  as  for 
the  proud,  he  beholdeth  them  afar  off."  The  most  high  then  hath 
especial  respect  to  such  as  are  most  low. 

Now  lowliness  in  holy  f  Actively,  for  humility. 
Scripture  is  used  both      \  Passively,  for  humiliation,  baseness,  and  affliction. 

Origen,  Beda,  Bernard,  construe  this  of  Mary's  humility :  but  I 
think  with  most,  and  best,  that  she  meant  by  lowliness,  her  base 
degree  :  for  humilitas  dum  proditur  perditur.  He  that  brags  of  his 
humility  loseth  it.  It  is  (saith  Hierome,)  the  Christian's  jewel. 
Now,  saith  Macarius,  he  is  a  foolish  beggar  who  when  he  finds  a 
jewel,  instantly  proclaims  it,  inveni,  inveni :  for  by  this  means  he 
that  hath  lost  it,  will  demand  it  again :  so  likewise  when  we  boast 
of  any  good  gift,  the  Lord  who  lent,  will  resume  it. 

It  is  improbable  then  that  Mary  spake  this  of  her  humility ;  for 
(as  some  popish  writers  observe,)  she  did  in  this  song  ascribe  all  her 
happiness  to  God's  mercy,  and  nothing  to  her  own  merit. 

It  is  true,  that  as  "death  is  the  last  enemy:"  so  pride  the  last 
sin  that  shall  be  destroyed  in  us.  Inter  omnia  vitia  tu  semper  es 
prima,  semper  es  ultima :  nam  omne  peccatum  te  accedente  com- 
mittitur :  et  te  residente  dimittitur.  Augustine  told  Dioscorus, 
Vitia  castera  in  peccatis,  superbia  vero  etiam  in  benefactis  timenda. 
When  other  sins  die,  secret  pride  gets  strength  in  us,  ex  remediis 
generat  morbos,  even  virtue  is  the  matter  of  this  vice  :  in  such  sort, 
that  a  man  will  be  proud,  because  he  is  not  proud.  But  this  was 
not  Mary's  mind  to  boast,  in  that  she  did  not  boast:  but,  as  the 
word  and  coherence  more  than  insinuate,  she  did  understand  by 
lowliness,  her  mean  estate  and  quality. 

Quod  me  dignatus  in  altum, 
Erigere  ex  humili,  celsum. 

So  doth  herself  construe  the  word,  ver.  52.  "  He  hath  put  down 
the  mighty  from  their  seat,  and  hath  exalted  the  humble  and  meek  :" 
where  humble  is  opposite  to  mighty,  as  in  this  verse,  the  lowliness 
of  Mary  to  God's  highness.  I  press  this  point,  because  some  Pa- 
pists (as  Erasmus  affirms)  have  gathered  out  of  this  place  that 
Mary  through  her  modest  carriage,  worthily  deserved  to  be  the 
Mother  of  Christ.     Whereas  (besides  the  reasons  alleged)  the  words 


THE  MAGNIFICAT.  57 

of  this  verse,  and  the  drift  of  the  whole  song,  confute  them  abund- 
antly. 

For  tartnvojit,^,  used  by  Luke,  signifieth  properly  baseness : 
whereas  humility  is  called  rarttivofpoavvyj  -,  and  albeit  the  vulgar  Latin 
read,  nespexit  humilitatem,  yet  i^i^'Ki^iv  is  aspexit,  as  in  our  Eng- 
lish Bibles,  "he  looked  on  the  poor  degree  of  his  handmaid."  And 
this  is  not  only  the  critical  Annotation  of  Erasmus,  but  their  own 
Jansenius,  and  Maldonatus  observe  the  same  :  for  her  intent  was 
not  to  magnify  herself,  but  to  magnify  the  Lord. 

Here  then  we  may  behold  Mary's  exceeding  great  misery,  and 
God's  exceeding  great  mercy  ;  the  good  lady's  infelicity,  who  de- 
scended of  a  noble  house,  yea,  royal  blood,  was  notwithstanding 
a  distressed  silly  maiden,  so  poor,  that,  as  we  read,  Luke  ii.  24,  she 
was  not  able  to  buy  a  yonng  lamb  for  an  offering.  See  the  gospel 
on  the  Purification. 

Let  not  the  wise  man  glory  in  his  wisdom,  nor  the  strong  man 
glory  in  his  strength,  neither  the  rich  man  glory  in  his  riches,  nor 
the  nobleman  of  his  parentage,  for  one  generation  passeth,  and 
another  cometh :  and  as  we  have  heard,  so  have  we  seen,  some  who 
came  from  the  sceptre,  to  hold  the  plough ;  and  others  who  came 
from  the  plough,  to  manage  the  sceptre.  And  the  reason  is  ren- 
dered in  this  hymn ;  "  The  Lord  hath  put  down  the  mighty  from 
their  seat,  and  exalted  the  humble  and  meek :  he  hath  filled  the 
hungry  with  good  things,  and  the  rich  he  hath  sent  empty  away." 
This  was  his  exceeding  great  goodness  toward  Mary,  to  raise  her 
out  of  the  dust,  so  to  magnify  her,  as  that  all  generations  account 
her  blessed. 

"  For  from  henceforth  all  generations  shall  call  me  blessed."  In 
the  verse  before  Magnificat,  Elizabeth  called  her  blessed :  now  the 
Virgin  opposeth  all  men  to  Elizabeth,  and  all  times  to  the  present, 
saying,  (as  Theophylact  doth  note)  that  not  Elizabeth  only,  but  all 
men,  and  women,  as  at  this  time,  so  for  ever  also  shall  account  me 
blessed.  All  generations,  that  is,  all  men  in  all  generations,  (as 
the  school  doth  usually  distinguish)  genera  singulorum,  albeit  not 
singuli  generum,  (or  as  Euthymius)  all  people  who  believe  aright  in 
the  Son,  shall  bless  the  mother,  not  all  living,  but  all  believing  : 
for  Jews  and  Gentiles,  and  Heretics,  instead  of  this  honour,  revile 
her.  Augustine  mentioneth  Antidicomarianites,  Helvidius  in  Hie- 
rome's  age  was  (as  Roffensis  terms  him)  a  Marisemastix  ;  and  in  our 
time  some  are  content  to  give  her  less,  because  the  Papists  have 
given  her  more  than  is  due.  Let  us  not  make  the  spirit  of  truth  a 
liar,  which  saith,  "  all  generations  shall  call  her  blessed."     This 


58  THE    OFFICIAL   CALENDAR    OF  THE    CHURCH. 

shall,  is  ofBcii,  not  necessitatis:  all  ought,  howsoever  all  do  not 
bless  this  bessed  Virgin. 

"For  he  that  is  mighty  hath  magnified  me."  Magna  mihi  fecit, 
hath  done  marvellous  things  in  me.  For  it  is  wonderfully  singular, 
and  singularly  wonderful,  that  Mary  should  be  both  a  Virgin  and 
a  Mother :  of  such  a  Son,  a  Mother,  as  was  her  Father  :  he  that  is 
mighty,  and  none  but  the  Almighty  could  thus  magnify  Mary :  she 
was  blessed  in  bearing  the  most  blessed,  in  whom  "  all  nations  of  the 
earth  are  blessed."  Unto  this  purpose  Bernard  excellently,  Non 
quia  tu  benedicta,  ideo  benedictus  fructus  ventris  tui :  sed  quia  ille 
te  prsevenit  in  benedictionibus  dulcedinis,  ideo  tu  benedicta. 

Hitherto  concerning  the  goodness  of  God  toward  herself:  now 
she  remembereth  his  mercy  toward  others. 

'1.  In  helping  and  comforting  them  :  "  He 
exalteth  the  humble  and  meek,  filling 
them  with  all  good  things." 
^Generally,/  2.  In  scattering  and  confounding  their  ene- 
mies :  "  He  hath  scattered  the  proud,  put 
down  the  mighty  from  their  seat,  and 
His  mercy  is  on  them  /  V     ^^^^  the  rich  empty  away." 

that  fear  him,  &c.  \  /I.  In  promising. 

2.  In  performing  his  gracious  promise 
touching  the  Messiah  of  the  world : 
More  specially,  <{  "Remembering  his  mercy  hath 
holpen  his  servant  Israel,  as  he  pro- 
mised to  our  forefathers  Abraham, 
and  his  seed  for  ever." 

These  points  are  flagons  of  wine  to  comfort  the  distressed  soul. 
For  if  God,  who  promised  in  the  beginning  that  the  seed  of  the 
woman  should  bruise  the  serpent's  head,  deferred  his  promise  almost 
4000  years,  and  yet  at  length  accomplished  the  same  to  the  very 
full :  then  no  doubt,  God  having  promised  the  resurrection  of  the 
dead,  and  everlasting  life,  will  in  his  good  time  bring  them  to  pass. 
That  which  is  past,  may  confirm  our  hope  touching  things  to  come  :" 
For  he  remembereth  his  mercy  towards  his  servant  Israel,  and  it  is 
on  them  that  fear  him  throughout  all  generations." 

The  "  magnificat"  is  omitted  in  the  American  Liturgy. 


CANTATE  DOMINO,  PSALM  XCVIII. 

The  Church  hath  done  well  in  joining  to  the  Magnificat,  Psalm 
xcviii.,  for  the  one  is  a  perfect  echo  to  the  other,  (all  interpreters 
agreeing,  that  David's  mystery,  and  Mary's  history  are  all  one.) 
Whatsoever  is  obscurely  foretold  in  his  psalm,  is  plainly  told  in  her 


CANTATE   DOMINO,    PSALM   XCVIII.  59 

song:  as  lie  prophecieJ,  "0  sing  unto  the  Lord  a  new  song,  show 
yourselves  joyful :"  so  she  practised,  "  My  soul  doth  magnify  the 
Lord,  and  my  spirit  rejoiceth  in  G^d  ray  Saviour."  And  this  (as 
Christ  teacheth)  is  a  new  song :  «  The  hour  cometh,  and  now  is 
when  the  true  worshippers  shall  worship  the  Father  in  spirit  and 
truth."  The  voice  doth  say^  Magna  fecit,  he  hath  done  marvellous 
things  :  and  the  echo,  Magna  mihi  fecit.  He  hath  magnified,  or 
done  marvellous  things  in  me.  For  it  is  an  exceeding  wonder,  (as 
Paul  speaks)  a  great  mystery  that  God  should  be  manifested  in  the 
flesh,  that  the  Father  of  all,  should  be  the  son  of  Mary.  Voice : 
"  With  his  own  right  hand,  and  with  his  holy  arm  hath  he  gotten 
himself  the  victory."  Echo  :  "  He  hath  showed  strength  with  his 
arm,  he  hath  scattered  the  proud  in  the  imagination  of  their  hearts." 
Voice :  "  The  Lord  declared  his  salvation,  his  righteousness  hath 
he  openly  showed  in  the  sight  of  the  heathen."  Echo:  "  His  mercy 
is  on  them  that  fear  him,  throughout  all  generations :  he  hath  filled 
the  hungry  with  good  things,  and  the  rich  he  hath  sent  empty  away." 
Gentiles  esurientes,  Judseos  divites,  as  Theophylact  expounds  it. 
Voice :  "  He  hath  remembered  his  mercy  and  truth  towards  the 
house  of  Israel."  Echo  :  He  remembering  his  mercy,  hath  holpen 
his  servant  Israel. 

/-Who. 

In  the  whole  psalm  five  circumstances    )  ttti 

are  to  be  considered  especially:  \  itti       n 

^  "^  J  W  heref ore. 

(^Wherewith. 

1.  Who  must  sing :  "  all  men,  all  things."  For  the  prophet  in 
the  latter  end  of  the  psalm  doth  incite  sensible  men,  by  directing 
his  speech  unto  insensible  creatures :  "  Let  the  sea  make  a  noise, 
let  the  floods  clap  their  hands,  and  let  the  hills  be  joyful."  All 
which  sing  psalms  and  hymns  in  their  kind,  only  man,  for  whom 
all  these  were  made,  is  unkind.  "  The  ox  knoweth  his  owner,  and 
the  dull  ass  his  master's  crib :  but  Israel  hath  not  known,  my  people 
hath  not  understood." 

2.  What:  "Sing  a  new  song."  This  is  man's  end,  to  seek  God 
in  this  life,  to  see  God  in  the  next:  to  be  a  subject  in  the  kingdom 
of  grace,  and  saint  in  the  kingdom  of  glory.  Whatsoever  in  this 
world  befalleth  us,  we  must  sing :  be  thankful  for  weal,  for  woe : 
songs  ought  always  to  be  in  our  mouth,  and  sometimes  a  new  song : 
for  so  David  here,  sing  a  new  song ;  that  is,  let  us  put  ofi"  the  old 
man,  and  become  new  men,  new  creatures  in  Christ:  for  the  old 
man  sings  old  songs :  only  the  new  man  sings  a  new  song ;  he 


60  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

speaketli  with  a  new  tongue,  and  walks  in  new  ways,  and  therefore 
doth  new  things,  and  sings  new  songs ;  his  language  is  not  of 
Babylon  or  Egypt,  but  of  Canaan;  his  communication  doth  edify 
men,  his  song  glorify  God. 

Or  a  new  song,  that  is,  a  fresh  song,  nova  res,  novum  canticum, 
new  for  a  new  benefit,  Ephes.  v.  20.  "  Give  thanks  alway  for  all 
things."  It  is  very  gross  to  thank  God  only  in  gross,  and  not  in 
parcel.  Hast  thou  been  sick  and  now  made  whole  ?  praise  God 
with  the  leper,  Luke  i.  7 ;  sing  a  new  song,  for  this  new  salve. 

Dost  thou  hunger  and  thirst  after  righteousness,  whereas  hereto- 
fore thou  couldst  not  endure  the  words  of  exhortation  and  doctrine? 
sing  a  new  song  for  this  new  grace.  Doth  Almighty  God  give  thee 
a  true  sense  of  thy  sin,  whereas  heretofore  thou  didst  draw  iniquity 
with  cords  of  vanity,  and  sin  as  it  were  with  cart  ropes,  and  wast 
given  over  to  work  all  uncleanness,  even  with  greediness  ?  0  sing, 
sing,  sing,  a  new  song  for  this  new  mercy. 

Or  new,  that  is,  no  common  or  ordinary  song,  but  as  God's  mercy 
toward  us  is  exceeding  marvellous  and  extraordinary,  so  our  thanks 
ought  to  be  most  exquisite,  and  more  than  ordinary :  not  new  in 
regard  of  the  matter,  for  we  may  not  pray  to  God,  or  praise  God, 
otherwise  than  he  hath  prescribed  in  his  word,  which  is  the  old  way, 
but  new  in  respect  of  the  manner  and  making,  that  as  occasion  is 
offered,  we  may  bear  our  wits  after  the  best  fashion  to  be  thankful. 

Or,  because  this  psalm  is  prophetical,  a  new  song,  that  is,  the 
song  of  the  glorious  angels  at  Christ's  birth,  "  glory  to  God  on 
high,  peace  in  earth,  towards  men  good  will,"  a  song  which  the 
world  never  heard  before ;  that  the  seed  of  woman  should  bruise 
the  serpent's  head  is  an  old  song,  the  first  that  ever  was  sung :  but 
this  was  no  plain  song,  till  Christ  did  manifest  himself  in  the  flesh. 
In  the  Old  Testament  there  were  many  old  songs,  but  in  the  New 
Testament  a  new  sons::. 

That  unto  us  is  born  a  new  Saviour,  which  is  Christ  the  Lord,  in 
many  respects  "  a  new  song :"  for  whereas  Christ  was  but  shadowed 
in  the  law,  he  is  showed  in  the  gospel ;  and,  new,  because  sung  of 
new  men,  of  all  men.  For  the  sound  of  the  gospel  is  gone  through 
all  the  earth,  unto  the  ends  of  the  world :  whereas  in  old  time 
God's  old  songs  were  sung  in  Jurie,  His  name  great  in  Israel,  at 
Salem  his  tabernacle,  and  dwelling  in  Sion,  Psal.  Ixxvi. 

3.  Whereto.     To  the  Lord.  See  before  Psal.  xcv. 

4.  Wherefore.  "  For  he  hath  done  marvellous  things  :"  he  hath 
opened  his  greatness  and  goodness  to  the  whole  world,  in  his  creation 
and  preservation,  in  his  redemption  especially,  being  a  work  of  greater 


PARAPHRASE   OF   PSALM   XCII.  61 

might  and  mercy  than  all  the  rest :  for  in  the  creation  he  made  man 
like  himself;  but  in  the  redemption  he  made  himself  like  man. 
Illic  participes  nos  fecit  bonorum  fuorum :  hie  particeps  est  factus 
malorum  nostrorum.  In  making  the  world  he  spake  the  word  only 
and  it  was  done ;  but  to  redeem  the  world,  dixit  multa,  et  fecit 
mira,  saith  the  text :  Passus  est  dura  verba,  duriora  verbera.  The 
creation  of  the  world  was  a  work  as  it  were  of  his  fingers :  Psal. 
viii.  3.  When  I  consider  the  heaven,  even  the  work  of  thy  fingers. 
But  the  redemption  (as  it  is  here  called,)  is  the  work  of  his  arm : 
with  his  own  right  hand,  and  with  his  holy  arm  hath  he  gotten 
himself  the  victory. 

So  that  if  the  Jews  observed  a  Sabbath  in  honour  of  the  world's 
creation ;  how  many  festivals  ought  we  to  keep  in  thankful  remem- 
brance of  our  redemption  ?  As  Diogene  said,  every  day  was  an 
holy  day  to  a  good  man,  so  every  day  should  be  a  Sunday  to  the 
Christian  man. 

Aquinas  excellently,  Bonum  gratise  unius,  majus  est  quam  bonum 
naturse  totius  universi :  The  saving  of  one  soul  is  a  greater  work, 
than  the  making  of  a  whole  world :  1,  2ae.  queest.  113,  art.  9. 

r    TXTi  -,1      •        T,       1  (  Vocal,  sinsr  to  the  Lord. 

o.   Wherewith:  m  a  literal  A  ^,       '       °    .     ,.  ,,     , 

.,1     11  1  •    n     r.         .       <  Choraal,  praise  nim  upon  the  narp. 
sense  with  all  kind  oi  music,    >  ^  ' .    ,       • ,  i    .  .     o 

(^  rneumatical,  with  trumpets,  (&c. 

In  an  allegorical  exposition  (as  Euthymius  interprets  it)  we  must 
praise  God  in  our  actions,  and  praise  him  in  our  contemplation : 
praise  him  in  our  words,  praise  him  in  our  works,  praise  him  in  our 
life,  praise  him  at  our  death :  being  not  only  temples  (as  Paul)  but 
(as  Clemens  Alexandrinus  calls  us,)  Timbrels  also  of  the  Holy 
Ghost. 


PARAPHRASE  OF  PSALM  XCII. 

To  thank  the  Lord,  Oh  !  it  is  good. 
To  sing  and  praise  the  name, 

Of  the  most  high  and  mighty  God, 
And  to  exalt  his  fame. 

To  tell  his  loving  kindness,  soon 
In  the  dawn  of  early  light. 

To  speak  his  truth  and  love  at  noon 
And  in  the  darkening  night. 


62  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

Upon  the  instrument  of  strings, 

Upon  the  harp  and  lute, 
With  organ,  that  the  welkin  rings. 

And  with  the  softest  flute. 

For  thou,  Oh  Lord  !  hast  gladdened  me. 
Thy  works  of  love  are  great 

And  I'll  rejoice  in  praising  thee 
For  things  thou  dost  create. 


NUNC  DIMITTIS,  OR  THE  SONG  OF  SIxMEON. 
Luke  ii.  29. — "  Lord,  now  lettest  tJiou  thy  servant  depart  in  peace.'' 

Sic  ubi  fata  vocant,  udis  abjectus  in  herbis. 

Ad  vada  Mreandri  concinit  albus  olor. 

As  the  swan,  so  Simeon  in  his  old  age,  ready  to  leave  the  world, 
did  sing  more  sweetly  than  ever  he  did  before,  "Lord  now  lettest," 
&c. 

The  which  hymn  is  a  thanksgiving  to  God,  for  giving  his  son  to 
redeem  his  servants. 

r  1.  He  rejoiceth  in  regard  of  his  own  j^articular,  ver. 
And  it  hath  two  prin-   1      29,  30. 
cipal  parts:  in  the  j  2.  In  regard  of  the  general  good  our  Saviour  Christ 

(      brought  to  the  wliole  world,  ver.  31,  32. 

C  1.  His  willingness  to  die,  "  Lord  now  lettest  thou  thy 
In   the  first  note  two   1      servant  depart  in  peace, 
things  especially :  ^2.  The  reason  of  this  willingness,  "For  mine  eyes 

(      have  seen  thy  salvation. 

"  Lord."  The  papists  often  in  their  life,  specially  at  their  death, 
use  to  commend  themselves  and  their  souls  unto  the  protection  of 
the  blessed  Virgin :  Maria  mater  gratiae,  tu  nos  ab  hoste  protege, 
et  hora  mortis  suscipe.  (Mary  !  mother  of  grace  !  do  thou  receive 
us  in  the  hour  of  death,  and  protect  us  from  the  enemy.)  This  is 
their  doctrine,  Bellarmine  avoweth  it :  this  is  their  practice.  Father 
Garnet  at  his  execution  used  this  form  of  prayer  twice  publicly. 
But  old  Simeon  here  forgetting  our  lady,  though  she  were  present, 
commends  his  soul  to  the  Lord,  who  redeemed  it,  "Lord  now  lettest 
thou,"  &c. 

"Now."  Simeon  assuredly  was  not  afraid  to  die  before,  but 
because  a  relation  was  given  unto  him  from  the  Holy  Ghost  that  he 


THE    SONG   OF   SIMEON.  63 

should  not  see  death,  until  he  saw  the  Messiah,  he  was  exceeding 
desirous  to  live,  that  he  might  see  the  word  of  the  Lord  fulfilled. 
And  therefore  men  abuse  this  example,  saying  they  will  be  contented 
to  die,  when  such  and  such  things  come  to  pass,  when  all  their 
daughters  be  well  married,  and  all  their  sons  well  placed.  Old 
Simeon  had  a  revelation  for  that  he  did,  whereas  we  have  no  warrant 
from  God,  for  many  things  we  fondly  desire ;  so  that  whether  God 
grant  them,  or  not,  we  must  submit  ourselves  unto  his  good  pleasure, 
now  and  ever  ready  to  depart  in  peace,  when  he  doth  call,  taking 
unto  us  the  resolution  of  Job,  "  The  Lord  giveth,  and  the  Lord 
taketh,  blessed  be  the  name  of  the  Lord.'' 

"  Lettest  thou.''  We  may  not  ourselves  lose  our  souls,  but  let  God 
let  them  out  of  prison.  We  must  seek  to  mortify  the  flesh,  and  to 
cast  the  world  out  of  us : 

T.  1  f»  C  God. 

JDut  to  cast  ourselves  out  oi  ^  ^  .  , , 

,,  ,,    .  ^  .     ,   <  Uur  neighbour, 

the  world,  is  an  onence  against  >  ^        , 

°  (^  Ourselves. 

Against  God  :  who  saith,  "  Thou  shalt  not  kill :"  if  not  another, 
much  less  thyself.  "  For  thou  must  love  thy  neighbour  as  thyself:" 
first  thyself,  then  thy  neighbour  as  thyself.  The  nearer,  the  dearer, 
"I  kill,  and  give  life,"  saith  the  Lord  :  we  are  not  masters  of  our 
life,  but  only  stewards  :  and  therefore  may  not  spend  it,  or  end  it 
as  we  please :  but  as  God,  who  bestowed  it,  will. 

"Against  our  neighbours."  Because  men  are  not  born  for  them- 
selves alone,  but  for  others  also  :  being  all  members  of  one  common- 
wealth and  politic  body;  so  that  (as  Paul  saith)  "If  one  member 
sufi"er,  all  sufi'er  with  it."  Homo  quilibet  est  pars  communitatis  : 
Every  particular  person  is  part  of  the  whole  state.  This  is  the  true 
reason,  why  the  king  doth  take  so  precise  an  account  of  the  death 
even  of  his  basest  subject,  because  himself  and  the  whole  kingdom 
had  interest  in  him. 

"  Against  ourselves  :"  Because  by  natural  instinct  every  creature 
labours  to  preserve  itself ;  the  fire  striveth  with  the  water,  the  water 
fighteth  with  the  fire,  the  most  silly  worm  doth  contend  with  the 
most  strong  man  to  preserve  itself:  and  therefore  we  may  not 
butcher  ourselves,  but  expect  God's  leisure  and  pleasure  to  let  us 
depart  in  peace, 

"  Thy  servant."  It  is  not  a  servile  service,  but  a  perfect  freedom 
to  serve  the  Lord.  And  therefore  as  the  good  Emperor  Theodosius 
held  it  more  noble  to  be  membrum  Ecclesiae,  quam  caput  Imperii : 
(a  member  of  the  Church,  than  the  head  of  the  empire  :)  so  may  we 


64  THE    OFFICIAL    CALENDAR    OP   THE    CHURCH. 

resolve  that  it  is  better  to  be  a  servant  of  God,  than  Lord  of  all  the 
world.  For  while  we  serve  him,  all  other  creatures  on  earth  and 
in  heaven  too  serve  us,  Heb.  i.  14. 

In  choosino;  a  master,  every  man  will  7  i  •     i  t-i  n 

S-  his  <  Fellow. 
shun  principally  three  sorts  of  men :  j         }  <^ 

He  Serveth  his  greatest  enemy,  who  serveth  the  devil:  his  fellow, 
who  serveth  the  lust  of  his  flesh :  his  servant,  who  serveth  the 
world.  It  is  a  base  service  to  serve  the  world  :  for  that  is,  to  become 
a  vassal  unto  our  servants.  It  is  an  uncertain  service  to  serve  the 
flesh :  this  master  is  so  choleric,  so  weak,  so  sickly,  so  fickle,  that 
we  may  look  every  day  to  be  turned  out  of  his  doors :  and  that 
which  is  worst  of  all,  he  is  least  contented  when  he  is  most  satisfied. 
Like  to  the  Spaniard,  a  bad  servant,  but  a  worse  master.  It  is  an 
unthrifty  service  to  serve  the  devil,  all  his  wages  is  death :  the  more 
service  we  do  him,  the  worse  is  our  estate.  But  he  that  fears  God, 
hath  the  greatest  Lord,  who  is  most  able,  and  the  best  Lord,  who 
is  most  willing  to  prefer  his  followers  :  and  therefore  let  us  say 
with  Simeon,  and  boast  with  David  :  "  0  Lord  I  am  thy  servant,  I  am 
thy  servant."     See  the  Epistle  on  Simon  and  Jude's  day. 

"  Depart."  Here  first  note  the  soul's  immortality  :  Death  is  not 
exitus,  but  transitus ;  not  obitus,  but  abitus ;  not  a  dying,  but  a 
departing,  a  transmigration  and  exodus  out  of  our  earthly  pilgri- 
mage, unto  our  heavenly  home.  Fratres  mortui,  non  sunt  amissi, 
sed  prgemissi :  profectio  est,  quam  put  as  mortem :  A  passage  from 
the  valley  of  death  unto  the  land  of  the  living. 

David  said  of  his  dead  child,  "I  shall  go  to  him,  but  he  shall  not 
return  to  me."  Christ  confirms  this  :  Have  you  not  read  what  is 
spoken  of  God,  saying,  "  I  am  the  God  of  Abraham,  and  the  God 
of  Isaac  :  and  the  God  of  Jacob  ?"  Now  God,  saith  Christ,  is  not 
the  God  of  the  dead,  but  of  the  living.  Abraham  then  is  alive, 
Isaac  alive,  Jacob  alive ;  they  cannot  be  said  truly  dead,  but  (as 
Simeon)  here,  departed. 

The  two  receptacles  of  all  souls  after  this  life.  Hell  and  Heaven, 
infallibly  demonstrate  this  point.  Lazarus  dieth,  and  his  soul  is 
presently  conveyed  by  blessed  angels  unto  the  bosom  of  Abraham  : 
unhappy  Dives  dieth,  and  his  soul  is  fetched  and  snatched  away  by 
foul  fiends  unto  the  bottomless  pit  of  hell. 

As  God's  eternal  decrees  have  an  end  without  a  beginning :  so 
the  souls  of  men  have  a  beginning  without  an  end.  The  soul  and 
body  part  for  a  time,  but  they  shall  meet  again,  to  receive  an  irre- 
coverable doom,  either  of  "  Come  ye  blessed,"  or  "  Go  ye  cursed." 


THE    SONG    OF    SIMEON.  65 

Secondly,  note  that  dying  is  the  loosing  of  our  soul  from  her 
bonds  and  fetters  :  our  flesh  is  a  sink  of  sin,  the  prison  of  the  mind, 
a^fxa  quasi  aijfia.  Qui  gloriatur  in  viribus  corporis,  gloriatur  in  viri- 
bus  carceris.  And  therefore  when  Plato  saw  one  of  his  school  was 
a  little  too  curious  in  pampering  his  body,  said  wittily  :  what  do  you 
mean  to  make  your  prison  so  strong  ?  So  that  a  soul  departed  is 
set  at  liberty,  like  a  bird  that  is  escaped  out  of  a  cage.  Among  all 
other  prisoners  visit  your  own  soul,  for  it  is  enclosed  in  a  perilous 
prison,  said  a  blessed  martyr,  apud  Fox,  pag.  1544. 

The  world  is  so  full  of  evils,  as  that  to  write  them  all,  would  re- 
quire another  world  so  great  as  itself.  Initiu  vitae  csecitas  et 
oblivio  possidet,  progressu  labor,  dolor  exitum,  error  omnia :  child- 
hood is  a  foolish  simplicity,  youth  a  rash  heat,  manhood  a  carking 
carefulness,  old  age  a  noisome  languishing.  Diu  vivendo  portant 
funera  sua,  et  quasi  sepulchra  dealbata  plena  sunt  ossibus  mortu- 
orum.  It  may  be  said  of  an  old  man,  as  Bias  of  the  Mariner  ;  Nee 
inter  vivos,  nee  inter  mortuous :  (Neither  among  the  living,  nor  the 
dead  :)  and  (as  Plutarch  of  Sardanapalus,  and  St.  Paul  of  a  widow 
living  in  pleasure)  that  he  is  dead  and  buried,  even  while  he  liveth : 
and  so  passing  from  age  to  age,  we  pass  from  evil  to  evil ;  it  is  but 
one  wave  driving  another,  until  we  arrive  at  the  haven  of  death. 
Epictetus  spake  more  like  a  divine  than  a  philosopher :  Homo  cala- 
mitatis  fabula,  infoelicitatis  tabula.  (Man  is  a  fable  of  calamity, 
a  catalogue  of  miseries.)  Though  a  king  by  war  or  wile  should 
conquer  all  the  proud  earth,  yet  he  gets  but  a  needle's  point,  a 
mote,  a  mite,  a  nit,  a  nothing.  So  that  while  we  strive  for  things 
of  this  world,  we  fight  as  it  were  like  children,  for  pins  and  points. 
And  therefore  Paul  "  desired  to  be  loosed,  and  to  be  with  Christ :" 
and  Simeon  (as  some  divines  observe)  prayeth  here  to  be  dismissed, 
(as  Ambrose  doth  read)  Dimittee  :  "  Lord  let  loose."  Cyprian  and 
Origen,  dimittes,  in  the  future :  as  if  he  should  say,  "  Now  Lord  I 
hope  thou  wilt  suffer  me  to  depart."  Howsoever  the  word  in  the 
present,  imports  that  death  is  a  gaol-delivery :  Nunc  dimittis  fer- 
vum;  "Now  Lord  thou  settest  free  thy  servant;  as  a^oxwv  is  used, 
Acts  xvi.  35 ;  Luke  xxiii.  17. 

Nam  quid  longa  dies  nobis,  nisi  longa  dolorum 
Colluvies  ?  longi  patientia  carceris  aetas. 

f  External,  ]  p  (  World. 

"  In  peace."     There  are  three  kinds  of  peace:  I  Internal,  I  ^^^    J  Mind. 

(Eternal,    ]      ^*        [God. 
C  Man  and  man. 
Or  more  plainly,  peace  between    <  God  and  man. 

f  Man  and  himself. 


QQ  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 

The  last  kind  is  meant  here,  though  assuredly  Simeon  had  all 
three  :  for  our  peace  with  God,  and  so  far  as  is  possible,  love  toward 
all  men,  breeds  in  us  a  third  peace,  the  which  is  the  contentation 
of  our  mind  and  peace  of  conscience :  for  which  every  man  ought 
to  labour  all  his  life ;  but  at  his  death  especially,  that  comfortably 
departing  he  may  sing  with  old  Simeon,  "Lord  now  lettest,  &c." 

I  know  many  men  have  died  discontent  and  raving,  without  any 
sentiment  of  this  comfortable  peace,  to  man's  imagination,  and  yet 
notwithstanding  were  doubtless  God's  elect  children.  For,  as  Au- 
gustine, many  works  of  God  concerning  our  salvation  are  done  in, 
and  by  their  contraries.  In  the  creation,  all  things  were  made,  not 
of  something,  but  of  nothing,  clean  contrary  to  the  course  of  nature. 
In  the  work  of  redemption,  he  doth  give  life,  not  by  life,  but  by 
death,  and  that  a  most  accursed  death.  Optimum  fecit  instrumentu 
vitte,  quod  erat  pessimum  mortis  genus.  In  our  effectual  vocation, 
he  calls  us  by  the  gospel,  unto  the  Jews  a  stumbling-block,  unto  the 
world  mere  foolishness,  in  reason  more  likely  to  drive  men  from 
God,  then  to  win  and  woo  men  to  God.  And  when  it  is  his  pleasure 
that  any  should  depend  upon  his  goodness  and  providence,  he  makes 
them  feel  his  anger,  and  to  be  nothing  in  themselves,  that  they  may 
rely  altogether  upon  him.  And  thus  happily  the  child  of  God, 
through  many  tribulations,  and,  to  our  thinking,  through  the  gulf 
of  desperation,  enters  into  the  kingdom  of  heaven.  The  love  of 
God  is  like  a  sea,  into  which  when  a  man  is  cast,  he  neither  seeth 
bank,  nor  feeleth  bottom. 

For  there  is  a  two-fold  presence  C  1.  Felt  and  perceived, 
of  God  in  his  children  :  ^  2.   Secret  and  unknown. 

Sometimes  God  is  not  only  present  with  his  elect,  but  also  makes 
them  sensibly  perceive  it,  as  Simeon  here  did :  and  therefore  his 
mourning  was  turned  into  mirth,  and  his  sobs  into  songs. 

Again,  sometimes  God  is  present,  but  not  felt :  and  this  secret 
presence  sustains  us  in  all  our  troubles  and  temptations :  it  enter- 
taineth  life  in  our  souls,  when  as  to  our  judgment  we  are  altogether 
dead,  as  there  is  life  in  trees  when  they  have  cast  their  leaves.  And 
therefore  let  no  man  be  dismayed,  howsoever  dismayed :  for  God 
doth  never  leave  those,  whom  he  doth  love :  but  his  comfortable 
spirit  is  a  secret  friend,  and  often  doth  us  much  good,  when  we  least 
perceive  it,  Isa.  xli.  10,  &c.  xliii.  2. 

"According  to  thy  Avord."  If  God  promise,  we  may  presume, 
"  for  he  is  not  like  man,  that  he  should  lie :  neither  as  the  son  of 
man,  that  he  should  repent."     This  should  teach  us  to  be  holy,  as 


THE    SONG   OF   SIMEON.  67 

God  our 'Father  is  holy,  being  followers  of  him  as  dear  children. 
As  he  doth  ever  keep  his  word  with  us ;  so  let  us  ever  keep  our 
oaths  and  promises  one  with  another.  It  is  well  observed,  that 
equivocation  and  lying  is  a  kind  of  unchastity :  for  the  mouth  and 
mind  are  coupled  together  in  holy  marriage  :  Matt.  xii.  34.  "  Out 
of  the  abundance  of  the  heart  the  mouth  speaketh."  And  there- 
fore when  the  tongue  doth  speak  that  which  the  heart  never  thought, 
our  speech  is  conceived  in  adultery,  and  he  that  breeds  such  bastard 
children,  offends  not  only  against  charity,  but  also  against  chastity. 

Men  say  they  must  lie  sometimes  for  advantage ;  but  it  is  a  good 
conclusion  both  in  religion,  and  common  experience,  that  "  honesty 
is  the  best  policy,  and  truth  the  only  durable  armour  of  proof." 
The  shortest  way  commonly,  the  foulest,  the  fairer  way,  not  much 
about.  "  Lord  whcr  shall  dwell  in  thy  tabernacle  ?  or  who  shall  rest 
upon  thine  holy  hill  ?  Even  he  that  speaketh  the  truth  from  his 
heart,  he  that  useth  no  deceit  in  his  tongue,  he  that  sweareth  unto 
his  neighbour^  and  disappointeth  him  not." 

"For  mine  eyes  have  seen  thy  salvation."  I  have  seen  the  Mes- 
siah in  whom,  and  by  whom  thy  salvation  is  wrought  and  brought 
unto  us.  As  Simeon  saw  Christ's  humanity  with  the  eyes  of  his 
body :  so  he  saw  Christ's  divinity  long  before  with  the  piercing  eye 
of  faith.  He  knew  that  the  little  babe  which  he  lulled  in  his  arms 
was  the  great  God,  whom  the  heaven  of  heavens  could  not  contain : 
and  therefore  believing  in  the  Lord  of  life,  he  was  not  afraid  of 
death :  but  instantly  breaks  forth  into  this  sweet  song,  "  Lord,  now 
lettest  thou  thy  servant  depart  in  peace,  for  mine  eyes  have,"  &c. 

Death  is. unwelcome  to  carnal  men,  as  Aristotle  said,  of  all 
terribles  she  most  terrible.  They  cry  out  upon  the  miseries  of  life, 
and  yet  when  death  coraeth,  they  do  as  little  children,  who  all  the 
day  complain,  but  when  the  medicine  is  brought  them,  are  nothing 
sick  :  as  they  who  all  the  week  run  up  and  down  the  house  with  pain 
of  the  teeth,  and  seeing  the  barber  come  to  pull  them  out,  feel  no 
more  torment :  as  tender  bodies  in  a  pricking  pleurisy  call,  and  can- 
not stay  for  a  surgeon,  and  yet  when  they  see  him,  whetting  his 
lancet  to  cut  the  throat  of  the  disease,  pull  in  their  arms  and  hide 
them  in  the  bed.  And  the  true  reason  hereof  is  want  of  faith, 
because  they  do  not  unfeignedly  believe  that  Christ  Jesus  "  hath 
led  captivity  captive,  that  he  hath  swallowed  up  death  in  victory  by 
his  death,  and  opened  unto  us  the  gates  of  eternal  life."  The 
blessed  thief  upon  the  cross  died  joyfully,  because  he  saw  Christ, 
and  believed  also  that  he  should  pass  from  a  place  of  pain  to  a 
paradise  of  pleasure.     St.  Stephen  died  joyfully,  because  he  saw 


68  THE    OFFICIAL   CALENDAR  OF   THE    CHURCH. 

the  heavens  open,  and  Christ  standing  at  the  right-hand  of  the 
Father."  Here  Simeon  departed  joyfully,  because  "his  eyes  saW  the 
salvation  of  the  Lord." 

As  there  are  two  degrees  of  faith,  so  two  sorts  of  Christians ; 
one  weak,  another  strong.  The  weak  Christian  is  willing  to  live, 
and  patient  to  die :  but  the  strong  patient  to  live,  and  willing  to 
die. 

That  a  man  may  depart  in  peace,  two  things  are  requisite : 

1.  Preparation  before  death. 

2.  A  right  disposition  at  death. 

Both  which  are  procured  only  by  faith  in  Christ.  If  a  man 
were  to  fight  hand  to  hand  with  a  mighty  dragon,  in  such  wise  that 
either  he  must  kill  or  be  killed,  his  best  course  were  to  bereave  him 
of  his  poison  and  sting.  Death  is  a  serpent,  and  the  sting  where- 
with he  woundeth  us,  is  sin:  so  saith  St.  Paul,  "the  sting  of  death 
is  sin."  Now  the  true  believer  understands  and  knows  assuredly, 
that  Christ  Jesus  hath  satisfied  the  law,  and  then  if  no  law,  no  sin : 
and  if  no  sin,  death  hath  no  sting  :  well  may  death  hiss,  but  it 
cannot  hurt :  when  our  unrighteousness  is  forgiven,  and  sin  covered, 
Christ  both  in  life  and  death  is  advantage,  Phil.  i.  21. 

Faith  also  procureth  a  right  disposition  and  behaviour  at  death : 
for  even  as  when  the  children  of  Israel  in  the  wilderness  were  stung 
with  fiery  serpents,  and  lay  at  the  point  of  death,  they  looked  up 
to  the  brazen  Serpent,  erected  by  Moses  according  to  God's  appoint- 
ment, and  were  presently  cured :  so  when  any  feel  death  draw  near 
with  his  fiery  sting,  to  pierce  the  heart,  they  must  fix  the  eye  of  a 
true  faith  upon  Christ  exalted  on  the  cross,  beholding  death  not  in 
the  glass  of  the  law,  which  giveth  death  an  ugly  face :  but  in  the 
gospel's  glass,  setting  forth  death,  not  as  death,  but  as  a  sleep  only. 
Faith  is  the  spear  which  killeth  our  last  enemy :  for  when  a  man  is 
sure  that  "  his  Redeemer  liveth,  and  that  this  corruptible  shall  put 
on  incorruption,  and  this  mortal  immortality ;"  well  may  he  sing 
with  old  Simeon,  "  Lord  now  lettest  thou  thy  servant  depart  in 
peace :"  and  triumph  over  the  grave  with  Paul,  "  0  death,  where 
is  thy  sting  !  0  hell,  where  is  thy  victory !  The  sting  of  death  is 
sin,  the  strength  of  sin  is  the  law,  but  thanks  be  given  unto  God, 
which  giveth  us  victory  through  our  Lord  Jesus  Christ."  And  thus 
much  of  the  reason,  why  Simeon  was  not  afraid  of  death ;  namely, 
for  that  he  did  hold  in  his  arms,  and  behold  with  his  eyes,  the  Lord 
Christ,  who  is  the  resurrection  and  the  life ;  he  could  say  with  a 
true  heart  unto  God,  "thou  art  my  God:"  and  his  soul  did  hear 
God  saying  unto  him  by  his  word,  "  I  am  thy  salvation." 


THE   SONG   OF   SIMEON.  69 

''  Which  thou  hast  prepared  before  the  face  of  all  people.''  The 
second  part  of  this  hymn,  concerning  the  general  good  our  Saviour 
brought  to  the  whole  world. 

Wherein  two  points  are  to  C  1.  What  are  his  benefits.! 
be  noted  especially  :  ^  2.  To  whom  they  belong. 

The  benefits  are  salvation,  light,  and  glory.  So  that  the  world 
without  Christ,  lieth  in  damnation,  darkness,  and  shame.  Jesus  is 
a  Saviour,  neither  is  there  salvation  in  any  other  :  he  is  the  "  light 
of  the  world,"  and  "  Sun  of  righteousness,"  without  whom  all  men 
sit  in  darkness,  and  in  the  shadow  of  death,  as  Zacharias  in  his  song : 
he  is  our  glory,  without  whom  "  nothing  belongs  unto  us  but  con- 
fusion and  shame."  These  benefits  are  so  great,  that  they  ought 
to  be  had  in  a  perpetual  remembrance.  Christ  himself  commanded 
his  last  supper  to  be  reiterated  often,  and  the  Church  enjoineth  this 
hymn  to  be  sung  daily,  in  a  thankful  memorial  hereof. 

But  unto  whom  appertain  these  benefits  ?  Unto  all.  So  'saith 
the  text,  "  which  thou  hast  prepared  before  the  face  of  all  people. 
The  Lord  hath  made  bare  his  holy  arm  in  the  sight  of  all  the  Gen- 
tiles, and  all  the  ends  of  the  earth  shall  see  the  salvation  of  our 
God."  Christ  is  set  up  as  a  sign  to  the  people,  and  happily  for  this 
cause,  among  others,  he  was  born  in  a  common  inn,  frequented  by 
men  of  all  sorts :  and  the  first  news  of  the  gospel  was  preached  in 
open  fields,  Luke  ii.  "  as  prepared  before  the  face  of  all  people." 

But  here  we  must  observe,  that  albeit  salvation  pertains  to  all,  yet 
all  pertain  not  to  it :  none  pertain  to  it,  but  such  as  take  benefit  by 
it :  and  none  take  benefit  by  it,  no  more  than  by  the  brazen  serpent, 
but  they  who  fix  their  eyes  on  it.  If  we  desire  salvation,  light  and 
glory,  we  must  (as  old  Simeon)  embrace  Christ  joyfully,  and  hold 
him  in  our  arms  of  faith  steadfastly. 

"To  be  a  light  to  lighten  the  Gentiles."  If  any  shall  demand 
why  Simeon  here  calls  Christ  the  light  of  the  Gentiles,  and  glory 
of  the  Jews,  rather  than  the  glory  of  the  Gentiles,  and  light  of  the 
Jews: 

Answer  is  made,  that  there  is  a  two-fold  darkness :  <  r 

^  Ignorance. 

Sin  is  called  in  holy  Scripture  a  work  of  darkness,  for  divers 
respects : 

1.  Because  it  is  committed  against  God,  "who  is  light,"  through 
the  suggestion  of  Satan,   "who  is  the  prince  of  darkness." 

2.  Because  sin  for  the  most  part  is   committed  in  the   dark : 


70  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

"  They  that  sleep,  sleep  in  the  night,  and  they  that  are  drunken, 
are  drunken  in  the  night." 

3.  Because  sin  deserveth  eternal  darkness :  "  Cast  that  unpro- 
fitable servant  into  utter  darkness." 

4.  Because  sin  is  committed  especially  through  the  darkness  of 
understanding :  for  Satan  usually  blindeth  our  eyes  of  reason,  and 
religion,  and  makes  sin  appear  not  in  its  own  name  and  nature,  but 
under  the  name  and  habit  of  virtue. 

Now  in  regard  to  this  kind  of  darkness,  Christ  was  a  light  to  the 
Jews,  as  well  as  to  the  Gentiles  :  Isaiah  Ix.  1 ;  "  Arise  0  Jerusalem, 
be  bright,  for  thy  light  is  come.''  John  i.  9 ;  "  Christ  doth  lighten 
every  man  that  cometh  into  the  world." 

The  second  kind  of  darkness  is  ignorance  :  the  light  of  the  body 
is  the  eye,  so  the  eye  of  the  soul  is  the  understanding :  and  there- 
fore as  Christ  saith,  if  the  light  that  is  in  thee  be  darkness,  how 
great  is  the  darkness  ?  The  Jews  in  this  respect  were  not  in  such 
darkness  as  the  Gentiles ;  having  the  law,  the  prophets,  the  sacri- 
fices and  exercises  of  holy  religion  :  "  In  Jewry  was  God  known,  his 
name  great  in  Israel,  at  Salem  was  his  tabernacle,  his  dwelling  in 
Sion:"  whereas  the  Gentiles  were  strangers  and  aliens  from  the 
covenants  of  promise,  without  hope,  without  God  in  the  world :  but 
now  Christ  the  light  of  the  Gentiles,  yea  of  the  whole  world,  hath 
broken  down  the  partition  wall  and  made  of  both  one ;  all  people, 
God's  people.  For  as  the  natural  sun  shineth  indifferently  upon 
the  good  and  evil :  so  the  Sun  of  righteousness  showeth  his  glorious 
saving  light  before  the  face  of  all  people :  to  lighten  and  open  our 
eyes,  that  we  may  turn  from  darkness  to  light,  from  the  power  of 
Satan  unto  God,  Acts  xxvi.  18. 

Howsoever  Christ  be  the  light  of  all  people,  yet  (as  it  followeth) 
he  is  "  the  glory  of  his  people  Israel,  unto  whom  pertained  the 
adoption,  and  the  glory,  and  the  covenants."  He  was  promised 
unto  them,  born  of  them,  bred  up  with  them,  he  lived,  preached, 
acted  his  great  wonders  among  them :  in  all  which  respects  he  may 
be  fitly  called  Israel's  glory. 

Hence  we  may  learn:  First,  That  the  gospel  is  the  greatest 
honour  of  a  state. 

Secondly,  That  all  our  glory  depends  on  Christ  our  head,  who  is 
the  king  of  glory. 

Thirdly,  That  a  good  man,  especially  a  good  preacher,  is  a  great 
ornament  to  the  country  wherein  he  liveth :  Athanasius  is  called 
"  the  eye  of  his  time  ;"  Albinus,  "  England's  Library ;"  Melancthon, 
"the  Phoenix  of  Germany;"  Christ,  "the  glory  of  Israel." 


PSALM   LXVII.  71 

(Instead  of  "Nunc  Dimittis,"   tlie  103d  Psalm  is  used  in  the 
American  Liturgy.) 


DEUS  MISEREATUK. 

The  parallel  of  Nunc  Dimittis  is  the  67th  Psalm,  being  a  prophecy 
of  Christ,  who  is  the  "countenance  of  God,"  Heb.  i.  3;  Colos.  i. 
15.  For,  even  as  when  one  looks  in  a  glass,  presently  he  produceth 
an  image  of  himself,  so  like,  as  no  difference  can  be  found,  in  so 
much  as  it  is  not  only  like  in  shape,  but  in  moving  also,  yet  made 
without  instruments  in  a  moment,  with  one  look  pnly :  so  God  the 
Father  beholding  himself  in  the  glass  of  his  divinity,  doth  produce 
a  countenance  most  like  himself.  And  because  he  hath  given  unto 
this  image  all  his  own  being,  (which  we  cannot  in  beholding  ourselves 
in  a  glass,)  therefore  that  image  is  the  true  Son  of  God,  very  God 
of  very  God.  Whereas  the  Psalmist  therefore  ;  "  show  the  light  of 
thy  countenance:"  Simeon,  mine  eyes  have  seen  thy  salvation. 
The  Psalmist :  "  that  thy  ways  may  be  known  upon  earth,  thy 
saving  health  among  all  nations :"  Simeon,  thou  hast  prepared  sal- 
vation before  the  face  of  all  people.  The  Psalmist :  "  Let  the 
people  praise  thee,"  that  is,  the  Jews,  let  all  the  people,  that  is,  the 
"  Gentiles  :  0  let  the  nations  rejoice  and  be  glad,"  &c.  Simeon,  a 
light  to  lighten  the  Gentiles,  and  to  be  the  glory  of  thy  people 
Israel. 

In   the    whole  psalm   two|^^^^S^=  a  request  of  the  Church  in  the  1,  2,  3, 
•    .  -11  J  1 1     "^      4,  oth  verses. 

points  are  specially  regardable,  JEffectus:  a  grant  of  God  in  the  6th,  7th  verses. 

r  Generally,  God  be  merciful 
(  Ourselves  ^      unto  us  and  bless  us. 
;  in  the  1.     J  Specially,  show  us  the  light 
■  Petitions  for  J  (of  thy  countenance. 

(  Others,  in  the  2,  3  4. 

In  the  former  observe  < r,       ,., •         r^   t  ^  -r  i       l  a    j        •     i, 

jKepetitions,  God  be  merciful  unto  us.     And  again,  be 

/     merciful  unto  us:  let  the  people,  &c.     And  again, 

V    let  the  people,  let  all  the  people  praise  thee. 

"  God  be  merciful."  He  is  the  father  of  mercies  :  Ergo,  we  must 
fly  to  him  for  mercy.  Deus  mens  misericordia  mea,  saith  David  in 
the  59th  Psalm.  Si  dicas  salus  mea,  intelligo,  quia  dat  salutem :  si 
dicas  refugium  meum,  intelligo,  quia  confugis  ad  eum :  si  dicas  for- 
titude, mea,  intelligo,   quia   dat  fortitudinem.     Misericordia  mea, 


i 


72  THE   OFFICIAL  CALENDAR   OF  THE   CHURCH.  • 

quid  est  ?  totum  quicquid  sum,  de  misericordia  tua  est.  (If  you 
call  him  "my  salvation,"  I  understand  you,  because  he  gives  salva- 
tion; if  you  call  him  "my  refuge,"  I  understand,  because  you  fly 
to  him ;  if  you  call  him  "  my  strength,  I  understand,  because  he 
gives  strength.  "My  mercy,''  what's  that?  All  that  I  am,  is  of 
thy  mercy.)  And  therefore  seeing  God's  mercy  is  the  fountain  of 
all  goodness,  we  must  first  desire  him  to  be  merciful,  and  then  to 
bless  us,  he  that  hath  enough  mercy,  shall  never  want  any  blessing. 
The  word  original  signifieth  rather  favour  than  pity ;  because  pity 
is  showed  only  in  adversity,  not  in  prosperity :  whereas  favour  in 
both.  And  therefore  the  vulgar  Latin,  Deus  misereatur,  happily  not 
so  sufficient,  as  Deus  faveat :  Be  favourable  0  Lord,  and  so  merciful 
as  to  bless  us :  that  is,  not  only  to  deliver  us  from  evil,  but  also  to 
give  whatsoever  is  good.  In  more  particular,  "  show  us  the  light  of 
thy  countenance."  Every  man  doth  desire  blessing,  but  the  good 
man  only  this  blessing :  all  others  are  blessings  of  the  left  hand, 
common  to  the  wicked  with  the  godly ;  but  this  is  a  blessing  of  the 
right  hand,  which  only  belongs  unto  God's  elect. 

God  looks  on  the  reprobate  like  an  angry  judge  with  a  cloudy 
countenance :  but  beholds  all  his  adopted  children  in  Christ  as  a 
merciful  Father,  with  a  gracious  aspect.  "  Show  us  thy  counte- 
nance," that  is,  endue  us  with  true  knowledge  of  thy  word,  and  a 
lively  faith  in  thy  Son,  "which  is  thine  own  image  and  countenance," 
where  we  may  learn  to  confess  with  Paul,  that  all  other  things  are  but 
loss,  in  comparison  of  the  superexcellent  knowledge  of  Christ  Jesus : 
"for  it  is  eternal  life  to  know  God,  and  whom  he  hath  sent  Jesus 
Christ." 

"  That  thy  way  may  be  known."  As  light,  so  the  participation 
of  God's  light  is  communicative :  we  must  not  pray  for  ourselves 
alone,  but  for  all  others,  that  God's  way  may  be  known  upon  earth, 
and  his  saving  health  among  all  nations,  thy  way,  that  is,  thy  will, 
thy  word,  thy  works.  God's  will  must  be  known  on  earth,  that  it  may 
be  done  on  earth,  as  it  is  in  heaven.  Except  we  know  our  Master's 
will,  how  shall  we  do  it  ?  Ergo,  first  pray  with  David  here  :  "  Let  thy 
way  be  known  upon  earth:"  and  then,  "let  all  the  people  praise 
thee."  God's  will  is  revealed  in  his  word,  and  his  word  is  his  way 
wherein  we  must  walk,  turning  neither  to  the  right  hand  nor  to  the 
left.  Or  thy  way,  that  is,  thy  works,  as  David  elsewhere,  Psal.  xxv.  9 ; 
"  All  the  ways  of  the  Lord  are  mercy  and  truth."  Or  as  other 
most  fitly,  thy  way,  that  is,  thy  Christ,  "  Thy  saving  health,"  that 
is,  thy  Jesus :  for  I  am  the  way,  saith  our  Saviour :  John  xiv.  6. 


PSALM   LXVII.  73 

No  man  cometh  to  the  Father  but  by  me  :  "wherefore  "  let  thy  Son 
be  known  upon  earth,  thy  Jesus  among  all  nations." 

At  this  time  God  was  known  in  Jewry,  but  (saith  Hierom)  God's 
way  was  unknown,  his  Son  was  not  as  yet  manifested  in  the  flesh : 
this  (as  Paul  speaks)  was  his  wisdom  :  but  now  revealed,  as  St.  John 
in  his  first  epistle,  "  we  have  heard,  we  have  seen  with  our  eyes, 
and  our  hands  have  handled  of  the  word  of  life."  Blessed  eyes, 
happy  ears !  for  "  I  tell  you  many  prophets  and  kings  have  desired 
to  see  the  things  which  you  see,  and  have  not  seen  them,  and  to 
hear  the  things  which  you  hear,  and  have  not  heard  them." 

"Let  the  people  praise  thee."  Mark  the  sweet  order  of  the 
blessed  spirit :  first  mercy,  then  knowledge ;  last  of  all  praising  of 
God.  We  cannot  see  his  countenance,  except  he  be  merciful  unto 
us :  and  we  cannot  praise  him,  except  his  way  be  known  upon  earth  : 
his  mercy  breeds  knowledge,  his  knowledge  praise.  We  must  praise 
God  always  for  all  things,  Eph.  v.  20,  but  especially  for  his  saving 
health  among  all  nations.  "  And  this  is  the  true  reason  why  the 
Church  in  her  Liturgy  doth  use  so  many  hymns,"  and  give  so  much 
thanks  unto  God  for  the  redemption  of  the  world.  Wherein  as- 
suredly she  did  imitate  the  blessed  Apostles  in  composing  the  creed, 
the  greatest  part  whereof  (as  hath  been  noted)  is  spent  in  the  doc- 
trine which  concerneth  our  Saviour  Christ. 

"Let  all  the  people."  Some  mislike  the  Litany,  for  that  it  hath 
a  petition  for  all  men,  and  all  people :  yet  we  have  both  a  precept, 
and  a  precedent  out  of  God's  own  book :  the  Commandment  is,  1 
Tim.  ii.  <'  I  exhort  that  first  of  all,  supplications,  prayers,  inter- 
cessions, and  giving  of  thanks  be  made  for  all  men."  The  practice 
of  God's  Church  is  apparent  in  this  place,  "  let  the  people,  let  all 
the  people  ;''  which  the  psalmographer  uttered  from  the  spirit  of 
God,  as  the  mouth  of  God,  and  therefore  let  men  construe  the 
Church,  as  the  Scripture,  when  as  the  Church  doth  speak  scripture, 
lest  they  wipe  out  of  the  Bible  many  good  lessons,  (as  Tertullian 
said  of  Marcion)  if  not  with  a  sponge,  yet  with  a  peevish  and  over- 
thwart  interpretation.  And  here  let  the  novelist  also  remember, 
that  both  our  English  reformers,  and  the  Churches  of  Scotland,  use 
the  same  petition  for  all  men  in  their  prayers  after  the  sermon. 

"  0  let  the  nations  rejoice  and  be  glad."  It  is  observed  to  good 
purpose,  that  this  clause  is  inserted  fitly  between  that  doubled  ex- 
clamation, "Let  the  people  praise  thee:"  because  none  can  praise 
God  well,  except  they  do  it  heartily  with  joy  and  gladness.  For 
as  the  Lord  loves  a  cheerful  giver,  so  likewise,  a  cheerful  thanks- 
giver.     God  is  terrible  to  the  wicked,  but  a  God  of  gladness  to  such 


74  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 

as  have  seen  the  light  of  his  countenance :  for  being  reconciled  unto 
God,  they  have  such  inward  joy  and  peace,  that  it  passeth  all  un- 
derstanding. 

"For  thou  shalt  judge  the  folk  righteously."  The  psalmist  here 
may  seem  to  contradict  himself:  for  if  mercy  make  men  rejoice, 
then  judgment  occasioneth  men  to  tremble.  Answer  is  made,  that 
all  such  as  have  known  the  ways  of  the  Lord,  and  rejoice  in  the 
strength  of  his  salvation,  all  such  as  have  the  pardon  of  their  sins 
assured,  and  sealed,  fear  not  that  dreadful  assize,  because  they 
know  the  Judge  is  their  advocate.  Or,  (as  Hierom)  let  all  nations 
rejoice,  because  God  doth  judge  righteously,  being  the  God  of  the 
Gentiles,  as  well  as  of  the  Jews,  Acts  x.  34.  "Or  let  all  nations 
rejoice,"  because  God  doth  govern  all  nations;  that  whereas  here- 
tofore they  wandered  in  the  fond  imaginations  of  their  own  hearts, 
in  wry  ways,  in  by-ways;  now  they  are  directed  by  the  spirit  of 
truth  to  walk  in  God's  high  way  which  leads  unto  the  celestial  Je- 
rusalem :  now  they  shall  know  Christ  the  way,  the  truth,  and  the 
life.  For  judging,  is  used  often  for  ruling :  1  Sam.  vii.  15  ;  2  Cor. 
i.  10.  So  David  here  doth  expound  himself,  thou  shalt  judge :  that 
is,  "thou  shalt  govern  the  nations." 

"  Upon  earth."  Not  excluding  things  above,  but  openly  meeting 
with  their  impiety,  who  think  God  careth  not  for  the  things  below  : 
for  Epicurus  in  old  time  so  taught,  and  Epicures  in  our  time  so 
live,  as  if  Almighty  God  did  not  mark  what  were  done  well  or  ill 
upon  earth.  "  0  ye  fools  when  will  ye  understand  ?  He  that 
planted  the  ear,  shall  he  not  hear  ?  or  he  that  made  the  eye,  shall 
he  not  see?"  Totus  oculus  est,  quia  omnia  videt :  totus  manus  est, 
quia  omnia  operatur :  totus  pes  est,  quia  ubique  est,  as  Seneca  like 
a  divine :  Prope  a  te  est  Deus,  tecum  est,  intus  est.  Ita  dico 
Lucili,  sacer  intra  nos  spiritus  sedet,  malorum  benorumque  obser- 
vator  et  custos. 

"Let  the  people."  This,  and  other  manifest  repetitions  in  this 
psalm,  may  serve  for  a  warrant  to  justify  the  repetitions  in  our 
Liturgy :  but  I  will  answer  the  novelist  in  the  words  of  Paul,  Eom. 
ii.  "In  that  thou  blamest  another,  thou  condemnest  thyself,  for 
thou  that  judgest,  doest  the  same  thing." 

The  reformers  in  one  of  their  prayers  after  the  sermon,  use  repe- 
tition, and  that  of  the  Lord's  prayer,  and  in  such  sort,  that  within 
a  very  narrow  room  it  is  first  expounded  paraphrastically,  then 
again  reiterated  every  word  particularly.  So  likewise  the  Scottish 
Church  in  the  ministration  of  Baptism  doth  enjoin  that  the  creed  be 
repeated  twice.     First  the  father,  or  in  his  absence  the  Godfather 


PSALM   LXVII.  75 

propounds  it,  and  then  instantly  the  minister  expounds  it.  Where- 
fore that  worthy  divine  most  truly,  there  is  in  England  a  schisma- 
tical  and  undiscreet  company,  that  would  seem  to  cry  out  for 
discipline,  their  whole  talk  is  of  it,  and  yet  they  neither  know  it, 
nor  will  be  reformed  by  it. 

"  Then  shall  the  earth."  Literally,  the  earth  which  was  cursed 
for  man's  sin,  shall  through  God's  blessing  give  her  increase :  The 
valleys  shall  stand  thick  with  corn,  and  our  garners  shall  be  full 
with  all  manner  of  store.  So  that  if  the  vine  be  dried  up,  or  the 
fig-tree  decayed,  if  our  corn  be  blasted,  or  grain  so  thin,  that  the 
"  mower  cannot  fill  his  hands,  nor  he  that  bindeth  up  the  sheaves, 
his  bosom  :"  we  must  remember  it  is  for  our  un thankfulness  and 
sin.  For  if  all  the  people  praise  the  Lord,  then  shall  the  earth 
bring  forth  her  increase.     See  the  two  first  chapters  of  Joel. 

"  God,  even  our  own  God."  Out  of  this  sentence  the  Fathers, 
and  other  interpreters  observe  generally  the  Trinity  and  Unity  of 
God :  the  Trinity  in  the  threefold  repetition  of  the  word  God, 
Unity  in  the  pronoun  him,  all  the  ends  of  the  world  shall  fear  him, 
in  the  singular :  not  them,  in  the  plural.  It  is  very  remarkable, 
that  Christ  the  second  person  is  called  "  our  God :  God,  even  our 
God,"  as  being  ours  in  many  respects,  as  having  taken  upon  him 
our  flesh,  living  among  us,  and  at  length  also  dying  for  us.  Im- 
manuel,  God  with  us,  Isa.  vii.  14;  Matt.  i.  23.  "He  bare  our 
infirmities,  and  answered  for  our  iniquities,  our  reconciliation,  and 
our  peace,  through  whom  and  in  whom  God  is  ours,  and  we  are  his : 
Cant.  vi.  2." 

"All  the  ends  of  the  world  shall  fear  him."  Li  the  4th  v.  David 
desired  earnestly  that  all  nations  might  be  glad,  and  rejoice :  now 
that  they  may  fear:  teaching  us  hereby  to  "serve  the  Lord  in  fear, 
and  to  rejoice  unto  him  with  reverence :"  Psal.  ii.  11.  So  to  fear 
him,  as  to  serve  him  with  gladness :  and  so  to  rejoice  in  him,  as  to 
work  out  our  salvation  in  fear  and  trembling:  without  joy  we  shall 
despair,  without  fear  presume. 

"  The  fear  of  God  (as  Solomon  speaks)  is  the  beginning  of  wis- 
dom, not  only  principium,  but  praecipium  :  not  only  primum,  but 
primarium :  and  therefore  as  it  is  called  the  beginning  of  wisdom, 
Prov.  i.  7;  so  likewise  "the  end  of  all."  Eccl.  xii.  13;  "let  us 
hear  the  end  of  all:  fear  God,  and  keep  his  commandments." 

This  fear  is  not  slavish,  a  distractive  and  destructive  fear,  which 
overthroweth  our  assurance  of  faith,  and  spiritual  comfort :  for  such 
a  fear  God  forbids,  Isaiah  xxxv.  4 ;  Luke  xii.  34 ;  but  is  a  small 
and  awful  regarding  fear,  Terrens  si  malo,  tenens  in  bono :  being  an 


76  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

inseperable  companion  of  a  lively  faith,  and  therefore  commanded 
in  God's  word,  and  commended  in  his  servants :  old  Simeon  a  just 
man,  and  one  that  feared  God ;  Cornelius  a  devout  man,  and  one 
that  feared  God ;  Job  a  just  man,  and  one  that  feared  God ;  and 
here  God  is  said  to  bless  the  Church,  in  that  all  the  ends  of  the 
world  shall  fear  him. 


QUICUNQUE  VULT. 

The  learned  Athanasian  Creed  consists  of  two  special  parts,  un- 
folding fully  the  two  chief  secrets  of  holy  belief,  namely : 

n^,     C  Unity  and  Trinity  of  God. 

^  Incarnation  and  passion  of  Christ. 

The  which  are  called  the  principal  mysteries  of  our  faith,  because 
in  the  former  is  contained  the  first  beginning  and  last  end  of  man : 
in  the  second,  the  only  and  most  effectual  means  to  know  the  first 
beginning,  and  how  to  attain  unto  the  last  end.  So  that  Athanasius 
hath  comprehended  in  a  very  narrow  room  both  the  beginning,  and 
middle,  and  end  of  all  our  felicity.  For  this  happily  called  the 
world's  eye,  because  he  did  see  so  much,  and  pierce  so  far  into  these 
unsearchable  and  ineffable  mysteries. 

And  as  this  excellent  confession  is  a  key  of  biilief ;  to  the  litany 
following,  is  as  a  common  treasure  house  of  all  good  devotion.  It 
may  be  said  of  the  Church  in  composing  that  exquisite  prayer,  as 
it  was  of  Origen,  writing  upon  the  Canticles :  In  ceteris  alios  omnes 
vicit,  in  hoc  seipsum.  In  other  parts  of  our  liturgy  she  surpasseth 
all  other ;  but  in  this  herself. 

These  points  (I  confess,)  come  not  now  within  the  compass  of  my 
walk :  but  I  propose  pro  nosse  et  posse  to  justify  them,  and  all 
other  portions  of  our  communion  book  in  my  larger  expositions  upon 
the  gospels  and  epistles,  as  the  text  shall  occasion  me  justly.  The 
next  eminent  scripture  to  be  considered  in  this  tract,  is  the  Deca- 
logue, recorded  Exod,  xx.  1. 


THE   DECALOGUE.  77 


THE  DECALOGUE. 

"  Tlien  God  spake  all  these  words,  and  said,  I  am  the  Lord  thy 

God,"  ^"C. 

The  law  was  imprinted  at  the  first  in  man's  heart,  the  wish  is 
acknowledged  even  by  profane  poets,  as  well  as  divine  prophets  in 
general. 

Exemplo  quodcunque  malo  committitur,  ipsi 
Displicet  author! :  prima  est  hgec  ultio,  quod  se 
Judice,  nemo  nocens  absolvitur,  improba  quamvis 
Gratia  fallacis  praetoris  vicerit  urnam.  Juvenal. 

And  Seneca  notably,  prima  et  maxima  peccantium  poena  peccasse  : 
Sin  is  the  greatest  punishment  of  sin  in  particular,  (as  Melancthon 
observes,)  heathen  authors  have  a  pattern  for  every  precept,  accord- 
ing to  that  of  Paul,  Kom.  ii.  14,  "  The  Gentiles  having  not  the  law, 
are  a  law  unto  themselves." 

But  when  the  light  of  it  through  custom  of  sin  began  to  wear 
away,  it  was  openly  proclaimed  unto  the  world,  engraven  in  stone, 
written  in  a  book,  kept  for  record  in  the  Church,  as  a  perfect 
abridgment  of  all  law,  setting  down  the  duties  of  all  men,  in  all 
things,  for  all  times. 

/'One,  of  the  law-writer:  "  God  spake  all 
p    „  \     these  words,"  &c. 

C  '  j Another,  of  the  Law-giver :  "  I  am  the 

In  it  observe  <'  (^     Lord  thy  God,"  &c. 

/  (  First  table,  concerning  our  love  to 

^  Precepts  of  the  \      God. 

(  Second,  touching  our  love  to  man. 

C  Matter,  all  these  words. 
In  the  former  preface  note  the  s  C  wi 

(  Manner,  <.  ^„, 
^  '  (^  Who. 

The  matter  is :  these  words,  that  is,  these  sentences  and  all 
these :  for  Almighty  God  spake  not  the  first  commandment  only, 
nor  the  second,  or  third,  and  left  there :  but  he  spake  them  all,  and 
therefore  the  Pope  proves  himself  anti-god  in  leaving  out  one,  and 
dispensing  with  many.  God  gave  so  strict  a  charge  to  keep  every 
one,  as  any  one :  but  the  vicar  of  God  abounding  with  unlimited 


78  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

authority,  doth  first  publish  what  he  list,  and  then  expound  them  as 
he  list.  To  leave  them,  who  thus  leave  God,  it  is  our  duty,  because 
God  spake  them  all,  to  beg  of  him  obedience,  and  make  conscience 
to  keep  them  all,  as  one  wittily,  totus,  tota,  totum ;  the  whole  man, 
the  whole  law,  the  whole  time  of  his  life. 

In  the  manner,  I  note  first  the  circumstance  of  time,  when  God 
spake :  namely,  when  all  the  people  were  gathered  together  and 
justified:  as  appeareth  in  the  former  chapter,  then  God  spake. 
Whereupon  it  is  well  observed  that  all  men  ought  to  take  notice  of 
the  law,  whether  they  be  commoners,  or  commanders  high  or  low, 
none  so  mighty  that  is  greater,  or  so  mean  that  is  less,  than  a  sub- 
ject to  God  and  his  ordinances  :  and  therefore  Martin  Luther  hath 
worthily  reprehended  Antinomian  preachers,  who  teach  that  the 
law  need  not  be  taught  in  the  time  of  the  gospel.  Indeed  "  Christ 
is  the  end  of  the  law :''  but,  as  Augustine  construes  it,  finis  perfi- 
ciens,  non  interficiens  :  an  end  not  consuming,  but  consummating  ; 
for,  as  himself  said,  "  I  came  not  destroy  the  law,  but  to  teach 
and  do  it." 

Secondly,  We  may  learn  by  this  -circumstance,  due  preparation 
when  we  come  before  God  either  to  speak  or  hear  his  word.  Aven- 
zoar  used  to  say,  that  he  never  gave  purgation,  but  his  heart  did 
shake  many  days  before.  Let  the  physician  of  the  soul  then  tremble, 
to  think  what  hurt  bad  physic  may  do,  when  it  is  ministered 
abruptly,  corruptly,  without  either  pains  in  reading,  or  reverence 
in  speaking.  Unto  the  ungodly  said  God,  "  Why  doest  thou  preach 
my  laws,  and  takest  my  covenant  in  thy  mouth,  when  as  thou  hatest 
to  be  reformed,  and  hast  cast  my  words  behind  thee  ?"  If  hearers 
of  the  law,  much  more  preachers  of  the  gospel,  ought  to  be  tho- 
roughly sanctified.  In  the  miller's  hand  we  lose  but  our  meal ; 
in  the  farrier's  hand  but  our  mule  ;  in  the  lawyer's  hand  but  our 
goods ;  in  the  physician's  hand  but  our  life ;  but  in  the  hands  of  a 
bad  divine  we  may  lose  that  which  surpasseth  all,  our  soul. 

Hearers  also  being  of  uncircumcised  hearts  and  ears,  ought  to  fit 
and  prepare  themselves,  as  Moses  and  Joshua  were  commanded,  in 
disburdening  their  mind,  when  they  come  to  God's  house  to  hear  God 
speak,  not  only  from  unlawful,  but  also  from  all  lawful  worldly 
business ;  presenting  themselves  and  their  souls  in  the  righteousness 
of  Christ,  a  living,  holy  acceptable  sacrifice  to  God :  and  it  is  the 
duty  both  of  speaker  and  hearer  to  desire  the  Lord  that  he  would 
forgive  our  want  of  preparation,  and  so  to  assist  us  with  his  holy 
spirit  in  handling  of  his  holy  word,  as  that  the  whole  business  may 
be  transacted  for  our  good  and  his  glory. 


THE    DECALOGUE.  79 

The  second  circumstance  noted  in  the  manner  is  the  person,  and 
that  is  God:  then  God  spake  these  words,  in  his  own  person, 
attended  upon  with  millions  of  glorious  angels,  in  a  flame  of  fire, 
so  that  there  is  never  an  idle  word,  but  all  full  of  wonderful  wisdom : 
so  perfect  a  law,  that  it  proves  itself  to  be  God's  law.  For  the  laws 
of  men,  albeit  they  fill  many  large  volumes,  are  imperfect ;  some 
statutes  are  added  daily,  which  were  not  thought  upon  before  ;  many 
repealed  which  after  experience  taught  not  to  be  so  profitable ;  but 
this  law  continueth  the  same  for  ever,  comprehending  in  a  few  words 
all  perfection  of  duty  to  God  and  man,  enjoining  whatsoever  is 
good,  and  forbidding  whatsoever  is  evil. 

God  is  author  of  all  holy  Scripture,  but  the  ten  Commandments 
are  his,  after  a  more  peculiar  sort :  first,  because  himself  spake 
them,  and  said  in  a  sound  of  words,  and  a  distinct  voice,  that  the 
people  both  heard,  and  understood  them  :  in  which  sense  St.  Stephen 
happily  calleth  them  oracula  viva,  lively  oracles :  not  that  they  did 
give  life,  for  Paul  showeth  that  the  law  was  the  ministration  of  death  ; 
but  lively  words,  as  uttered  by  lively  voice,  not  of  men  or  angels, 
as  other  Scripture,  but  immediately  thundered  out  by  God  himself. 

Secondly,  Because  God  himself  wrote  them  after  a  more  special 
manner :  he  did  use  men  and  means  in  penning  the  gospels  and 
epistles,  and  other  parts  of  sacred  writ:  "for  holy  men  of  God 
wrote  as  they  were  moved  by  the  Spirit  of  God :"  (as  the  Fathers 
observe)  they  were  the  pens  of  God's  own  finger ;  but  in  setting 
down  the  Decalogue  God's  own  finger  was  the  pen,  he  made  the 
tables  also  wherein  they  were  first  written,  that  there  might  be 
nothing  in  them,  but  only  God's  immediate  work.  Since  then  God 
had  such  special  regard  in  delivering  the  law,  we  must  hence  learn 
with  all  humble  reverence  to  receive  the  same.  If  king  Eglon  a 
barbarous  tyrant  respected  Ehud  a  man  of  mean  quality,  when  he 
brought  a  message  from  the  Lord ;  how  much  more  should  we  with 
awful  respect  embrace  the  Decalogue,  which  God  in  his  own  person 
uttered  ?  and  it  should  make  us  exceeding  zealous  also  (notwith- 
standing the  scofis  of  atheists  and  careless  worldlings,)  in  observing 
and  maintaining  the  same.  For,  what  need  any  fear  to  defend  that 
which  God  himself  spake :  and  whereof  Christ  said,  "  He  that  is 
ashamed  of  me,  and  my  words  in  this  world,  I  will  be  ashamed  of 
him  before  my  Father  in  the  world  to  come  ?"  As  a  lively  faith  is 
the  best  gloss  upon  the  gospel :  so  dutiful  obedience  is  the  best 
commentary  upon  the  law.  To  conclude  with  Augustine,  Faciemus 
jubente  Imperatore,  et  non  faciemus  jubente  Creatore?     (Shall  we 


80  THE   OFFICIAL    CALENDAR    OF   THE   CHURCH. 

obey,  the  emperor  commanding,  and  not  obey  when  the  Creator 
commands?)     Yes  Lord,  speak;  for  thy  servants  hear. 

Thus  much  concerning  the  first  preface.  The  second  is  of  the 
Law-giver  :  I  am  the  Lord,  &c.  Containing  two  sorts  of  arguments, 
to  prove  that  he  may  give  a  law ;  and  that  his  people  are  bound  to 
keep  it.  The  first  kind  of  reason  is  taken  from  his  essence  and 
greatness  in  himself :  I  am  Jehovah.  The  second  from  his  efl'ects 
and  goodness  towards  Israel ; 

C  General :    "  Thy  God." 

In  <  More  special :  "  Which  have  brought  thee  out  of  the  land  of 
(.      Egyp^j  ^^^  ^^  ^^®  house  of  bondage." 

Now  whatsoever  it  said  unto  them,  is  said  unto  all.  Almighty 
God  is  ever  the  same,  "  which  is,  which  was,  and  which  is  to  come;" 
who  being  Jehovah  the  Lord,  made  us  of  nothing :  and  therefore 
we  being  his  creatures,  owe  obedience  to  his  commands  in  every 
thing :  especially  seeing  he  doth  not  only  press  us  with  his  great- 
ness, but  allure  us  also  with  his  goodness  :  being  our  God  by  cove- 
nant in  holy  baptism,  wherein  he  took  us  for  his  adopted  children, 
and  we  took  him  for  our  heavenly  Father  :  he  took  us  for  his  spouse, 
we  took  him  for  our  husband:  he  took  us  for  his  peoploj  we  took 
him  for  our  God :  a  son  therefore  must  honour  his  father,  and  a 
servant  his  master.  If  he  be  ours,  and  we  his,  as  he  doth  provoke 
us  in  bounty,  so  we  must  answer  him  in  duty. 

In  more  special,  as  God  brought  the  children  of  Israel  out  of  the 
land  of  Egypt,  out  of  the  house  of  bondage :  so  hath  he  delivered 
us  from  the  servitude  of  Satan,  and  sin,  prefigured  by  that  bondage 
of  Egypt,  and  Pharaoh  :  "that  being  delivered  out  of  the  hands  of 
all  our  enemies,  we  might  serve  him  in  holiness  and  righteousness 
all  the  days  of  our  life." 

Egypt  was  a  country  given  exceedingly  to  superstition  and  idolatry, 
worshipping  the  most  base  creatures,  as  rats,  onions,  and  garlic  ;'  so 
that  to  live  in  such  a  place  was  very  dangerous  to  the  soul :  and 
bondage  to  natures  ingenuous,  in  an  estate  of  all  other  most  griev- 
ous to  the  body.  Deliverance  then  out  of  both,  as  benefits  in  their 
own  nature  very  great,  and  in  memory  most  fresh,  were  good  motives 
unto  regardful  obedience. 

The  Lord  hath  done  so,  and  more  than  so  for  us,  he  hath  freed 
us  from  the  Romish  Egypt,  and  Spanish  bondage,  with  less  difficulty 
and  more  ease :  for  we  are  translated  out  of  Babel  and  Egypt, 
without  any  travel  or  journey.    Rome  is  swept  away  from  England, 


THE    DECALOGUE.  81 

and  Jerusalem  is  brought  home  to  our  doors.  If  arguments  drawn 
either  from  God's  infinite  might  or  mercj  ought  to  prevail ;  let 
England  sho^y  the  greatest  obedience :  for  England  hath  had  the 
greatest  deliverance. 


THE  PRECEPTS. 

Love  is  the  complement  of  the  law.  Christ  therefore  reduced  all 
the  ten  Commandments  unto  these  two  :  "  Thou  shalt  love  the  Lord 
thy  God  with  all  thy  heart;  and  thy  neighbour  as  thyself."  The 
which  (as  Tertullian  observes)  is  not  dispendium,  but  compendium 
legis :  not  a  curtailing,  but  a  full  abridgment  of  the  whole  law. 
Yet  I  find  three  sundry  partitions  of  the  severals. 

Josephus  and  Philo  part  them  equally,  making  five  Command- 
ments in  each  table ;  the  curious  and  learned  may  peruse  Sixtus 
Senensis  Bibliothec.  sanct.  lib.  2,  pag.  et  Gallasius  annot.  in  Irensei 
lib.  2,  cap.  59. 

Lombard  out  of  Augustine,  and  generally  the  school-men  out  of 
Lombard,  in  honour  of  the  Trinity,  divide  the  first  table  into  three 
Commandments,  and  the  second  into  seven. 

But  all  our  new  writers,  and  most  of  the  old  doctors,  ascribe  four 
to  the  first,  six  to  the  second ;  among  the  Hebrews,  Aben  Ezra ; 
the  Greeks,  Athanasius,  Origen,  Chrysostom ;  the  Latins,  Hierom, 
Ambrose  in  epist.  ad  Ephesios,  cap.  6. 

Wherefore  being  compassed  about  with  such  a  cloud  of  witnesses, 
I  follow  the  Church's  order,  assigning  four  concerning  our  duty  to 
God,  and  six  touching  our  duty  to  man. 

C  1.  The  having  of  the  true  God  for  our  God,  in  the 
Or  the  first  table  doth  set  ^      first,  "Thou  shalt  have  no  other  gods  but  me." 
down  two  points  especially :  j  2.  The  worshipping  of  this  one  God,  in  the  other 
(^      three. 

C   17     'fb 

The  first  Commandment  is  observed  in  ^  tt 

exercising  the  three  theological  virtues,     /  m      -x 
°  ^  '     (_  Charity. 

He  that  unfeignedly  believeth  in  God,  hath  God  for  his  God  : 
because  he  taketh  God  for  the  chief  verity :  and  in  this  unbelievers 
and  misbelievers  oiBTend.  He  that  hopeth  in  God,  hath  God  for  his 
God,  in  that  he  takes  him  for  most  faithful,  most  pitiful,  and  also 
most  potent ;  as  being  assuredly  persuaded  that  he  can,  and  will 
help  him  in  all  his  necessity.     And  in  this  they  sin  who  despair  of 

6 


82  THE   OFFICIAL    CALENDAR   OF   THE   CHURCH. 

the  mercies  of  God,  or  do  trust  more  in  men,  tlian  in  God :  or  so 

much  in  men,  as  in  God.     He  that  loveth  God  above  all  things, 

hath  God  for  his  God,  in  holding  him  for  the  chief  good:  and  in 

this  they  trespass  who  love  any  creature  more  than  God,  or  equal 

with  God,  and  much   more  they  that  hate  God :  for  it  is  a  sound 

conclusion  in  Divinity;  That  is  our  God  which  we  love  best,  and 

esteem  most. 

n  •       i\  {  Manner :  in  the  second  Commandment. 

Concernmo;  the  wor-   ]  v   j     -.],■••   i  n  i        i. 

y^-      f  p    1        ^    ^]         ■<  Jiind  :  in  the  third  Commandment. 

P  '  [  Time  and  place  :  in  the  fourth  Commandment. 

The  second  doth  describe  the  manner  of  his  worship :  "  Thou 
shalt  not  make  to  thyself  any  graven  image,"  &c.,  forbidding  all 
strange  worship,  and  enjoining  pure  worship  according  to  his  word: 
for  to  devise  phantasies  of  God,  is  as  horrible  as  to  say  there  is  no 
God.  And  therefore  though  we  should  grant,  that  images  and  pic- 
tures of  God  are  as  it  Avere  the  layman's  alphabet,  and  the  people's 
almanac :  yet  forasmuch  as  these  books  are  not  imprinted  Cum 
privilegio,  but  on  the  contrary  prohibited ;  it  is  unlawful  to  learn 
what  God  is  by  them,  or  to  worship  God  in,  or  under  them.  And 
lest  any  should  presume,  God  hath  fenced  in  this  commandment 
with  a  very  strong  reason,  I  am  the  Lord,  and  therefore  can  punish : 
a  jealous  God,  and  therefore  will  punish  grievously  such  as  give 
that  honour  to  another  which  only  belongs  unto  me. 

The  end  of  God's  worship  is  his  glory,  provided  for  in  the  third 
commandment :  "  Thou  shalt  not  take  the  name  of  the  Lord  thy 
God  in  vain." 

w^       -i-  -L  -    A        ^  •  S  Works. 

The  which  is  done  two  ways,  in  our  <  ..^     , 

In  our  conversation  :  when  as  our  lewd  life  doth  occasion  enemies 
of  religion  to  revile  the  gospel,  and  blaspheme  God.  It  is  to  take 
Christ's  name  in  vain,  when  we  play  the  Gentiles  under  the  name 
of  Christians  ;  as  Paul  to  Titus :  "  professing  God  in  word,  but  de- 
nying him  in  our  works."  Hoc  ipso  Christiani  deteriores  quo  meli- 
ores  esse  deberent:  He  that  calls  on  the  name  of  Christ,  must 
depart  from  iniquity. 

Secondly,  we  take  God's  name  in  vain  by  speech,  and  that  without 
an  oath  or  with  an  oath :  without  an  oath,  when  we  talk  of  himself, 
his  essence,  titles,  attributes,  holy  word,  wonderful  works,  irreve- 
rently and  unworthily  without  any  devotion,  or  awful  regard  of  his 
excellent  Majesty. 

C  Idly. 
"We  blaspheme  God  with  an  oath,  by  swearing  either  <  -p,  j^   , 


THE   DECALOGUE.  83 

'Weakness :  when  in  our  ordinary  talk,  through  a  custom  in  sin, 
we  fill  up  our  periods  with  unnecessary  oaths. 

Wickedness  :  as  when  a  wretch  in  his  discontented  humour  shall 
bind  himself  with  an  oath  to  do  some  notable  mischief.  So 
certain  Jews,  Act  xxiii.  swore  that  they  would  neither  eat  nor 
Idly  out  of  /  drink  till  they  had  killed  Paul :  or  when  he  shall  despitefully 
swear  to  vex  the  good  Spirit  of  God,  and  to  trample  the  blood 
of  Christ  under  his  feet ;  if  cards,  or  bowls,  or  dice,  run  against 
him,  he  will  make  his  tongue  to  run  so  fast  against  God  :  or 
when  he  doth  swear  by  heaven,  or  earth,  or  any  other  creature, 
instead  of  the  Creator. 

An  oath  is  an  invocating  of  God :  he  therefore  that  swears  by 
the  light,  makes  light  his  god:  he  that  swears  by  the  mass,  doth 
make  that  idol  his  god. 

A  man  may  forswear  himself  Cl.  That  which  is  false  and  he  knows  it  false, 
three  ways,  as  Lombard  out  of  <  2.  That  which  is  true,  but  he  thought  it  false. 
Augustine :  when  he  doth  swear   C.  3.  That  which  is  false,  but  he  held  it  true. 

The  two  first  kinds  are  abominable :  namely,  when  a  man  swears 
either  that  he  knows  to  be  false,  or  thinks  to  be  false :  but  the  third 
in  the  court  of  conscience  is  no  sin  ;  because  it  is  with  forswearing 
as  with  lying  :  Perjury  is  nothing  else  but  a  lie  bound  with  an  oath. 
As  then  a  man  may  tell  an  untruth,  and  yet  not  lie :  so  likewise 
swear  that  which  is  false,  and  yet  not  swear  falsely.  Thou  shalt 
swear  in  truth,  that  is,  as  thou  shalt  in  thy  conscience  and  science 
think  to  be  true :  for  doubtless  it  is  a  lesser  offence  to  swear  by  a 
false  God  truly,  than  to  swear  by  the  true  God  falsely :  it  is  a  sin 
to  lie,  but  a  double  sin  to  swear  and  lie. 


THE  FOURTH  COMMANDMENT. 

The  fourth  commandment  doth  set  down  the  time  and  place  of 
God's  holy  worship :  the  time  expressly,  "  Remember  thou  keep 
holy  the  Sabbath  day:"  the  which  insinuates  also  the  place;  for 
God  was  publicly  worshipped  in  his  Sanctuary,  in  his  Tabernacle, 
in  his  Temple,  Leviticus  xix.  30.  «'  Ye  shall  keep  my  Sabbaths, 
and  reverence  my  Sanctuary."  The  Sabbath  (as  one  calls  it)  is 
God's  school-day ;  the  Preachers  are  his  Ushers,  and  the  Church  is 
his  open  school-house. 

This  commandment  is  hedged  in  on  every  side,  lest  we  should 
break  out  from  observing  it :  with  a  caveat  before,  "  Remember  :" 
and  two  reasons  after,  one  drawn  from  the  equity  of  the  law:  "  Six 
days  shalt  thou  labour."  As  if  God  should  speak  thus,  if  I  permit 
thee  six  whole  days  to  follow  thine  own  business,  thou  mayest  well 


84  THE    OFFICIAL    CALENDAR    OF   THE    CHURCE. 

aiford  one  only  for  my  service :  but  six  days  slialt  thou  labour  and 
do  all  thine  own  work :  therefore  hallow  the  seventh  in  doing  my 
work.  "  Six  days  shalt  thou  labour."  A  permission,  or  a  remis- 
sion of  God's  right,  who  might  challenge  all ;  rather  than  an  abso- 
lute commandment.  For  the  Church  upon  just  occasion  may 
separate  some  week-days  also,  to  the  service  of  the  Lord  and  rest 
from  labour,  Joel  ii.  15.  "  Blow  the  trumpet  in  Sion,  sanctify  a 
fast,  call  a  solemn  assembly."  Days  of  public  fasting,  for  some 
great  judgment:  days  of  public  rejoicing  for  some  great  benefit,  are 
not  unlawful,  but  exceeding  commendable,  yea  necessary.  Yet 
this  permission  is  a  commission  against  idleness,  because  every  man 
must  live  by  the  sweat  of  his  brows,  or  sweat  of  his  brains  :  having 
some  profession,  or  occupation,  or  vocation,  wherein  he  must  labour 
faithfully. 

Another  argument  is  taken  from  the  Law-giver's  example  :  "For 
in  six  days  the  Lord  made  heaven  and  earth,  and  rested  the  seventh 
day."  God  requires  no  more  than  himself  performed,  his  own  prac- 
tice is  a  Commentary  upon  his  law.  This  may  teach  all  magis- 
trates, all  masters,  all  superiors  who  prescribe  laws  unto  others,  to 
become  first  an  unprinted  law  themselves.  If  the  prince  will  have 
his  court  religious,  himself  must  be  forward  in  devotion :  if  the 
father  will  have  his  children  possess  their  vessels  in  chastity,  then 
himself  must  not  neigh  after  his  neighbour's  wife.  When  Sabbath- 
breakers  are  rebuked,  all  their  answer  is,  others,  and  that  the  most 
do  so.  If  they  will  follow  fashion  and  example,  let  them  follow  the 
best :  "  Fashion  not  yourselves  like  the  world  ;  but  be  ye  followers 
of  God :"  who  framed  the  whole  world  in  six  days,  and  rested  the 
seventh :  he  rested  from  creating,  not  governing :  from  making  of 
new  kinds  of  creatures,  not  singular  things :  he  is  not  (as  Epicurus 
imagined)  idle,  but  always  working  :  John  v.  17.  "  My  Father  work- 
eth  hitherto,  and  I  work." 

f  First,  propouuded  briefly :  "  Keep  holy  the  Sabbath  day." 
The  Command-  ^  (1.  What  is  the  Sabbath  day,  uamc- 

ment  itself  is  J  Then  expounded  more   1      ly,  the  seventh. 

^      largely:  showing       ^  2.  How  it  must  be  sanctified :"  In  it 
{^      thou  shalt  do  no  manner  of  work." 

"Keep  holy."  This  day  hath  no  more  holiness  in  itself  than 
other  times ;  only  God  hath  appointed  it  to  holy  uses  above  others ; 
and  therefore  we  must  keep  it  more  holy  than  others. 

rr.1     rx  ,  1     1  M     mi         •       1-1-  i.       ^  Pectoris,  of  the  mind. 
"  The  Sabbath.       There  is  sabbatum  <  ^r  •       c  ^■ 

/  iemporis,  ot  time. 


THE    DECALOGUE.  85 

/'Internal,  peace  of  conscience  in  tlie  kingdom 
The  Sabbath  of  the  ^     of  grace. 
mind  is  double :  ^Eternal,  rest  of  body  and  soul  in  the  king- 


^Eternal, 
f     dom  c 


of  glory. 

When  as  we  shall  rest  from  our  labours,  all  tears  shall  be  wiped 
from  our  eyes,  and  cares  from  our  heart. 

Among  the  Jews  the  Sabbath  of  time  was  of  <  ^^ 

°  y  Years. 

C  Lesser,  every  seventh  day. 
Days  }  Greater,  as  when  the  passover  fell  on  the  Sabbath,  as  it  did 
^      when  Christ  suffered. 

(  Every  seventh  year^  a  Sabbath  of  rest  to  the  land. 
Years  <  Every  seven  times  seven  years,  which  was  49,  and  then 
(      followed  in  the  50th  year  the  Jubilee. 

This  Sabbath  is  of  days,  expressly,  kept  holy  the  seventh  day. 

'A  natural  day,  which  is  the  space  of  24  hours,  a  night  and  a  day- 
Gen,  i.  5. 

I  An  artificial  day,  the  space  of  12  hours:  as  Christ:  John  xi.  9, 
There  is  J  ^^'°™  ^^^  Sun-rising,  to  the  Sun-setting ;  of  which  I  think  this 
Commandment  is  understood.  For  albeit  the  Jews  counted 
the  Sabbath  from  evening  to  evening,  yet  it  was  but  as  they 
reckoned  other  days  ;  not  to  sit  up  and  watch  all  night:  but  to 
spend  in  God's  service  so  much  of  the  natural  day,  as  may  be 
spared  without  hurting  the  body. 

''•  The  seventh  is  the  Sabbath."  It  is  the  judgment  of  the  most 
and  best  interpreters,  that  the  Sabbath  is  morale  quoad  genus,  but 
ceremoniale  quoad  speciem ;  Ceremonial  for  the  manner,  albeit 
moral  for  the  matter.  I  say  ceremonial  in  regard  of  the  particular : 
as  the  strict  observation  of  the  same  day  and  same  rest ;  precisely 
to  keep  the  Saturday,  and  strictly  to  cease  from  all  labour,  as  the 
Jews  did,  was  a  shadow ;  therefore  abrogated  by  the  coming  of  the 
body,  Christ. 

The  blessed  Apostles  herein  led  by  the  spirit  of  truth,  and  (as 
some  think)  by  Christ's  own  example,  altered,  and  so  by  consequence 
abrogated  the  particular  day.  Cousentaneum  est  Apostolos  banc 
ipsam  ob  causam  mutasse  diem,  ut  ostenderent  exemplum  abroga- 
tionis  legum  ceremonalium  in  die  septimo  ;  Melanct.  tom.  2,  fol. 
363. 

Whereas  therefore  the  Jews  observed  their  Sabbath  on  the  se- 
venth day,  we  celebrate  the  eighth.  They  gave  God  the  last  day 
of  the  week;  but  Christians  better  honour  him  with  the  first;  they 


86  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

keep  their  Sabbath  in  honour  of  the  world's  creation  ;  but  Christians 
in  memorial  of  the  world's  redemption,  a  work  of  greater  might  and 
mercy :  and  therefore  good  reason  the  greater  work  should  carry 
away  the  credit  of  the  day.     See  the  gospel  on  Saint  Thomas  day. 

The  particular  rest  of  the  Jews  is  ceremonial  also,  for  it  is  a  type 
of  our  inward  resting  from  sin  in  this  life ;  Exod.  xxxi.  13 ;  Ezek. 
XX.  12,  and  a  figure'  of  our  eternal  Sabbath  in  the  next ;  as  St. 
Paul  disputes,  Heb.  iv. 

Yet  this  Commandment  is  moral  in  the  general.  As  for  exam- 
ple, we  must  keep  one  day  in  the  seven  holy  to  the  Lord ;  wherein 
we  must  do  no  manner  of  work,  which  may  let  the  ministry  of  God's 
Word,  and  other  exercises  of  piety.  We  must  leave  to  do  our  work, 
that  the  Lord  may  bring  forth  in  us  his  work. 

The  duties  then  required  on  the  C  Rest. 
Lord's  day  be  principally  two  ;        ^  And  a  sanctification  of  this  rest. 

•1.  Such  as  will  not  rest  from  their  ordinary 
/      labour,  but  drive  and  carry,  row  and  ferry 

A  double  Sabbath,  rest  from  la-  \  ^' 

hour,  and   rest   from  sin:  for  as     lo    o     i,  ^^^        j.  •  it  -ji- 

ni       1,  J  i.1,    1  i       •        X        y2.  Such  as  will  rest  m  uncrodlmess,  idly 

our  (Jhurch  doth  determine,   two  ■/  y        +1  •     Vi  l      /l  w 

sorts    of   people    transgress    this    \     ^P^J^/^I  paintin7theSselves^''T"hS 

Commandment  especially :  I     n    i  ■  j-  ^  i        j  xu     j     -i 

f         J  §     (iod  IS  more  dishonoured,  and  the  devil 

f      better  served  upon   Sunday,  than  on  all 
\    the  days  of  the  week  beside. 

"  Thou  shalt  do  no  manner  of  work."  That  is,  no  servile  work 
of  thine  ordinary  calling,  which  may  be  done  the  day  before,  or 
left  well  undone  till  the  day  after.  But  some  works  are  lawful, 
namely,  such  as  appertain  to  the  public  worship  of  Grod  ;  as  painful 
preaching  of  the  sacred  word,  reading  of  divine  prayers,  adminis- 
tering of  the  blessed  sacraments,  and  every  work  subordinate  to  these  ; 
as  ringing  of  bells,  and  travelling  to  Churchy  Acts  i.  12 ;  2  Kings 
iv.  23. 

(  Ourselves,  as  provision  of  meat  and  drink.  Matt.  xii.  1. 
And  vrorka  of  }  (  Men,  our  Saviour  healed  the  man  with  the  dried 

mercy  toward       j  ^,,  ^      hand  on  the  Sabbath,  Mark  iii.  5. 

(       ler      s  ggg^g^g^  jjj  watering  cattle,  and  helping  them  out  of 
(      pound  and  pit :  Luke  xiv.  5. 

Works  of  present  necessity :  physicians  on  the  Lord's  day  may 
visit  their  patients,  midwives  help  women  with  child,  shepherds 
attend  their  flock,  mariners  their  voyage,  soldiers  may  fight,  and 
messengers  ride  post  for  the  great  good  of  the  Commonwealth. 

Works  of  honest  recreations  also,  so  far  as  they  may  rather  help 
than  hinder  one  cheerful  servincr  of  the  Lord.     And  the  reason  of 


THE   DECALOGUE.  87 

all  this  is  given  by  Christ,  Mar.  ii.  27.  "  The  Sabbath  was  made 
for  man,  and  not  man  for  the  Sabbath." 

"  Thou."  Thy  wife  is  not  named,  because  she  is  presumed  to  be 
thyself :  that  whatsoever  is  forbidden  thyself,  must  also  be  known 
to  be  forbidden  thy  second  self. 

"Thy  son  and  thy  daughter."  Every  man  is  a  governor  in  his 
own  house,  and  therefore  must  take  charge  of  such  as  are  under 
him  :  Adduc  eos  ad  domum  Dei  tecum,  qui  sunt  in  domo  tua  tecum; 
mater  Ecclesia  aliquos  a  te  petit,  aliquos  repetit ;  petit  eos  quos 
apud  te  invenit,  repetit  quos  per  te  perdidit.  (Bring  to  the  Lord 
whoever  is  with  thee  at  home,  thy  domestics ;  thy  mother,  the 
Church,  demands  them  of  thee,  she  demands  whoever  is  found  with 
thee,  she  seeks  those,  whom  she  has  lost  through  thy  neglect.) 

(  Thy  good. 
"  Thy  man  servant."     This  is  for  }  Their  good. 

/  The  common  good. 

Thy  good :  For  he  that  on  Sunday  shall  learn  his  duty,  will  b 
more  fit  all  the  week  to  do  his  duty  :  such  as  obey  God  with  a  good 
conscience,  will  serve  their  master,  with  an  upright  heart,  as  Jacob 
served  Laban,  and  Joseph  Pharaoh. 

Again,  it  is  for  thy  good  often  to  remember  with  thankfulness, 
that  God  hath  made  thee  master,  and  him  servant :  whereas  he 
might  have  made  thee  servant,  and  him  master. 

For  their  good :  that  they  may  "  know  God,  and  whom  he  hath 
sent  Christ  Jesus,  the  way,  the  truth,  and  the  life."  Thy  servants 
are  men  of  the  same  mould  with  thee :  lisdem  et  constant  et  nutri- 
untur  elementis,  eundem  spiritum  ab  eodem  principle  carpunt,  code 
fruuntur  coelo,  seque  vivunt,  seque  moriuntur,  servi  sunt,  imo  con- 
servi.  That  is,  in  the  words  of  Scripture,  "  Thy  servants  are  all 
one  with  thee  in  Christ:"  made  of  the  same  God,  redeemed  with 
the  same  price,  subject  to  the  same  law,  belonging  to  the  same 
master :  Eph.  vi.  9.  Pity  then  and  piety  require  that  thou  see 
them  observe  the  Lord's  day,  for  the  good  as  well  of  their  bodies  as 
souls. 

For  the  common  good.  For  every  man  hath  just  cause  to  be 
ready  willingly  to  labour  all  the  week,  when  as  he  is  assured  he 
shall  rest  on  Sunday. 

"  Thy  cattle."  Hence  we  may  gather  much  comfort :  for  if  God 
in  his  mercy  provide  for  the  welfare  even  of  our  brute  beasts,  of 
which  he  hath  made  us  lords ;  he  will  assuredly  much  more  respect 


88  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

US  his  servants  and  children;  he  cannot  be  careless  for  men,  who 
is  so  careful  for  oxen. 

The  commandments  are  so  well  known,  and  often  expounded, 
that  as  Augustine  speaks  in  the  like  case :  Desiderant  auditorem 
magis  quam  expositorem.  I  pass  therefore  from  the  first  table, 
containing  all  duty  to  God,  unto  the  second,  teaching  all  duty  to 
man ;  I  say  to  man  as  the  proper  immediate  object  of  them.  Other- 
wise these  commandments  are  done  unto  God  also  ;  for  he  that 
clothetli  the  naked,  and  visiteth  the  sick,  doth  it  unto  Christ :  Matt. 
XXV.  40. 

C  Affirmative,   teaching   us   to   do   him    all   good : 
The  law  then  concerning    1      "  Honour  thy  father  and  mother,"  &c. 
our  neighbour  is  partly  J  Negative,  teaching  us  to  do  him  no  hurt :  "  Thou 

(      shalt  not  kill,"  &c. 

This  table  begins  with  honour  of  our  father :  First,  Because  next 
unto  God  me  must  honour  those  who  are  in  the  place  of  God. 

Secondly,  Because  the  neglect  of  this  one  commandment  occa- 
sioneth  all  disorder  against  the  rest ;  for  if  superiors  govern  well, 
and  inferiors  obey  well ;  how  can  any  man  be  wronged  in  word  or 
deed  ? 

Thirdly,  Because  of  all  neighbours  our  parents  are  most  near  to 
us,  as  being  most  bound  to  them,  of  whom  we  have  received  our 
life.  Thy  parent  is  God's  instrument  for  thy  natural  being :  thy 
prince  God's  instrument  for  thy  civil  being :  thy  pastor  God's  instru- 
ment for  thy  spiritual  being.  Wherefore  as  thou  art  a  man,  thou 
must  honour  thy  natural  father :  as  a  citizen,  honour  thy  civil  father; 
as  a  christian,  honour  thy  ecclesiastical  father. 

C  Obedience. 
Honour  imports  especially  three  things  :  <  Reverence. 

{  Maintenance. 

Obedience.  "  Children  obey  your  parents  in  all  things  :"  Col.  iii. 
20 ;  that  is,  as  Paul  doth  interpret  himself,  Eph.  vi.  1,  in  the  Lord. 
In  all  things  agreeable  to  the  will  of  God ;  otherwise  for  Christ's 
love  we  must  hate  father  and  mother,  Luke  xiv.  26.  Hierom  nota- 
bly :  Licet  sparso  crine  et  scissis  vestibus  ubera  quibus  te  nutrierat 
mater  ostendat,  licet  in  limine  pater  jaceat,  per  calcatum  perge 
patrem,  sicis  oculis  ad  vexillum  crucis  evola.  The  most  eminent 
patterns  of  obedience  to  father  and  mother  are  the  Rechabites, 
Isaac,  Christ :  Venerabatur  matrcm,  cujus  ipse  erat  pater,  colebat 
nutritium  quem  nutriverat. 

Reverence.  Bearing  them  respect  in  words,  and  outward  beha- 
viour, though  they  be  never  so  mean,  and  we  never  so  mighty,  Prov. 


THE   DECALOGUE.  89 

xxiii.  22.  Honour  thy  father  that  begat  thee,  and  thy  mother  that 
bare  thee.  And  if  he  should  say,  be  dutiful  unto  thy  parents  ;  not 
because  they  be  rich  and  in  great  place,  but  because  they  be  thy 
parents,  how  base  soever  they  be.  Matris  augustam  domura  judicas, 
cujus  tibi  non  fuit  venter  augustus  ?  parentes  non  amare  impietas 
est,  non  agnoscere  insanio  est.  Examples  of  this  virtue,  recorded 
in  holy  Scriptures  are  Joseph  and  Solomon,  and  in  our  English 
Chronicles,  Sir  Thomas  More,  who  being  Lord  Chancellor  of  Eng- 
land, usually  did  ask  his  father's  blessing  in  Westminster  Hall 
publicly ;  the  which  custom  of  our  nation  is  good  and  godly. 

Maintenance.  If  the  parent  be  blind,  the  child  must  be  his  eye : 
if  lame,  the  child  must  be  his  foot ;  if  in  any  want,  the  staflF  of  his 
decayed  age.  So  Christ  took  care  for  his  mother  at  his  death  :  for 
it  is  great  reason  that  children  having  received  life  of  their  father 
and  mother,  should  procure  to  preserve  unto  them  the  same  life. 
Nature  doth  read  this  lesson.  Valerius  Maximus  hath  a  memorable 
history  of  a  young  woman  who  gave  suck  to  her  mother  in  prison, 
and  so  kept  her  alive,  who  otherwise  was  adjudged  to  be  famished. 
A  pious  office,  so  well  accepted  of  the  judge,  that  he  did  both  par- 
don the  mother,  and  prefer  the  daughter  ;  Aristophanes  affirms  also, 
that  the  young  stork  doth  feed  the  old. 

There  is  a  duty  required  of  the  parent  toward  the  child,  as  well 
as  of  the  child  toward  the  parents ;  yet  the  law  speaketh  expressly 
to  the  one,  and  not  to  the  other.  That  the  father  being  in  order  of 
nature  and  in  wisdom  superior,  might  suspect  his  duty  to  be  written 
in  himself;  father  and  mother  are  nomina  pietatis,  officiorum  voca- 
bula,  naturae  vincula.  The  duty  then  of  superiors  is  infolded  in  the 
word  father  ;  a  minister  is  a  father,  a  master  a  father,  a  magistrate 
a  father ;  teaching  them  to  be  so  well  affected  to  their  inferiors,  as 
parents  are  to  their  children. 

Again,  the  love  of  parents  towards  their  children  is  so  natural 
and  ordinary,  that  there  is  less  need  to  put  parents  in  mind  of  their 
duty.  But  contrariwise  children  are  not  usually  so  dutiful  to  their 
parents  (as  the  school  speaks,)  Amor  descendit,  non  ascendit,  bene- 
factor plus  diligit  quam  beneficiatus.  (Love  descends,  rather  than 
ascends;  the  benefactor  loves  more  than  the  beneficiary.)  And 
therefore  it  was  necessary  to  admonish  them  of  their  love :  neither 
is  God  content  with  a  bare  precept,  but  hath  adjoined  a  promise, 
"That  thy  days  maybe  long,"  for  there  is  no  reason  he  should 
enjoy  long  life,  who  dishonoureth  those  of  whom  he  received  life : 
but  if  God  shorten  the  days  of  dutiful  children,  and  instead  of  long 
life  give  them  everlasting  life ;  he  doth  not  break,  but  keep  his 


90  THE   OFFICIAL    CALENDAR    OF   THE    CHURCH. 

promise :  for  lie  dotli  promise  long  life,  not  absolutely,  but  so  far 
forth  as  it  is  a  blessing  ;  "  that  it  may  be  well  with  thee  :  and  that 
thou  may  est  live  long  on  earth,"  Eph.  vi.  3. 


THE    SIXTH  COMMANDMENT. 

„,  .  ,.    1  •  1 1    1     n      M         1   ,^    s  •    (Thought. 

The  negative  part  lorbiddeth  all  evil,  and  that  is  )  -rn-     i 

committed  against  our  neighbour  three  ways  :  In      y  ^     , ' 

But  because  bad  deeds  are  worse  than  bad  words,  and  bad  words 
worse  than  bad  thoughts,  it  pleased  the  God  of  order  first  to  forbid 
bad  deeds  :  "  Thou  shalt  not  kill.  Thou  shalt  not  commit  adultery, 
Thou  shalt  not  steal."  Then  bad  words  :  "  Thou  shalt  not  bear 
false  witness."  Last  of  all,  bad  thoughts  :  "  Thou  shalt  not  covet 
thy  neighbour's  house,"  &c. 

/'Life,   "  thou  shalt  not  kill." 
All  our  bad  deeds  against  Nllonour,    "  Thou   shalt  not  commit 
our  neighbours  concern  his     j     adultery." 


^Goods,  "  Thou  shalt  not  steal." 

"  Thou  shalt  not  kill."  To  wit,  a  man :  for  to  kill  other  living 
things  is  not  forbidden ;  and  the  reason  is  plain,  because  they  were 
created  for  man,  and  so  man  is  master  of  their  life.  But  one  man 
was  not  created  for  another  man,  but  for  God;  and  therefore  not 
man,  but  only  God  is  master  of  our  life ;  for  a  magistrate  doth  not 
put  malefactors  to  death  as  master  of  their  life,  but  as  a  minister 
of  God;  and  so  by  consequence  not  murder,  but  an  act  of  justice, 
"  Such  as  strike  with  the  sword,  shall  perish  with  the  sword  ;"  that 
is,  such  as  take  the  sword  upon  their  own  authority:  Dominus  jus- 
serat,  ut  ferrum  discipuli  ferrent,  non  ut  ferirent.  But  if  God  put 
a  sword  into  their  hand,  then  they  may,  then  they  must  strike.  In 
a  word,  killing  is  unjust,  when  either  it  is  done  without  authority, 
or  by  public  authority  upon  private  grudge  ;  non  amore  justitise,  sed 
libidine  vindictse.  Concerning  inward  rancour  and  outward  disdain, 
in  deed,  word,  or  gesture,  see  the  Gospel,  Dom.  6,  post  Trin. 


THE   DECALOGUE.  91 


THE  SEVENTH  COMMANDMENT. 

In  this  Commandment  are  forbidden  all  unchaste  lusts,  as  well 
burning  within,  as  breaking  forth, 

C  Ribald  talk,  Ephes.  iv.  29. 
r  Allurements     I  Wanton  looks,  Gen.  vi.  2,  xxxix.  7. 
Into   )  {  Lascivious  attire,  Isa.  iii.  16. 

/  Acts  of  uncleanness. 

Acts  of  unclean-  f  Committing  filthi- C  A  man  of  the  same  sex:  Rom.  i.  27. 
ness,  unnatural :  as  \     ness  with  (  A  beast :  Levit.  xviii.  23 . 

! Adultery :  when  both,  or  one  of  the  parties  are  married :  Deut. 
xxii.  22, 
Fornication :  between  C  Deflowering  of  virgins,  Deut.  xxii.  28. 
single  persons  :  as  (.Hunting  of  common  whores,  1  Cor.  x.  8. 
Incest :  with  such  as  be  within   the  degrees  of  consanguinity  or 
aflBnity  prohibited  in  law  :  Levit.  xviii.  6. 

Sin  in  this  kind  is  more  dangerous  than  in  another,  because  a 
man  can  hardly  repent  heartily  for  it.  The  murderer,  and  swearer, 
and  thief,  become  many  times  exceeding  sorrowful  after  the  fact : 
but  the  wanton  (as  Hierome  notes)  even  in  the  midst  of  his  repent- 
ance sinneth  afresh :  the  very  conceit  of  his  old  pleasure  doth  occa- 
sion a  new  fault ;  so  that  when  his  devotion  ends,  he  presently  begins 
to  repent  that  he  did  repent.  Example  hereof  Augustine,  who 
being  in  the  heat  of  his  youth  (as  himself  writes  of  himself)  begged 
of  God  earnestly  the  gift  of  continency :  but,  saith  he,  to  tell  the 
truth,  I  was  afraid  lest  he  should  hear  me  too  soon :  Malebam  enim 
expleri  concupiscentiam  quam  extingui.  See  the  Gospel,  Dom.  15, 
post.  Trin. 


THE  EIGHTH  COMMANDMENT. 

This  overthroweth  Anabaptistical  and  Platonical  community ;  for 
if  all  things  ought  to  be  common,  and  nothing  proper  in  possession, 
how  can  one  man  steal  from  another  ?  All  laws  of  giving,  buying, 
selling,  leasing,  letting,  lending,  are  vain,  si  teneant  omnes  omnia, 
nemo  suum. 

A  man  may  transgress  this  Com-  f  To  himself,  in  spending,  j  rr      little  ' 
mandment  in  being  a  thief  |  To  others.  *■ 


92  THE    OFFICIAL    CALEKDAR    OF  THE    CHURCH. 

I  Wasting  more  than  he  should  in   gaming,  diet,  bravery  ;  such 
T  )0  much      J      ^^'^  arrant  cutpurses  unto  themselves. 

J  Getting  less  than  he  should  :  Ignavi  et  prodigi  sunt  fures,  saitli 
(      Melancthon. 

As  a  spend-all,  so  a  get-nothing  is  a  thief  to  his  estate  :  "Poverty 
comes  upon  him  as  an  armed  man :"  Proverbs  xxiv.  34.  An  idle 
person  is  poverty's  prisoner,  if  he  live  without  a  calling,  poverty 
hath  a  calling  to  arrest  him. 

He  that  spends  too  little  on  himself,  as  the  covetous  wretch,  is  a 
robber  of  himself  also.  Corpus  extenuat,  ut  lucrum  extendat :  He 
keeps  his  belly  thin,  that  his  purse  may  be  full,  he  cannot  aiFord 
himself  so  much  as  an  egg,  lest  he  should  kill  a  chick :  whereas  a 
poor  man  doth  want  many  things,  a  rich  miser  wants  every  thing : 
like  Tantalus  up  to  the  chin  in  water,  and  yet  thirsty.  The  which 
(as  Solomon  calls  it)  "is  an  evil  sickness:"  Eccles.  vi.  2. 


! Openly,  which  is  plain  robbery  :  so  little  practised,  or  so  much  pu- 
nished in  King  Alfred's  reign,  that  if  a  man  had  let  fall  his 
purse  in  the  highway,  he  might  with  great  leisure,  and  good 
assurance  have  come  back  and  taken  it  up  again. 
Secretly,  which  is  properly  called  stealing.  And  this  offence  is 
manifold,  for  there  is  not  only  theft  of  the  hand,  but  of  the  heart 
and  tongue. 

Covetous  greediness  is  theft  in  heart :  for  howsoever  it  be  a 
maxim  in  our  law,  Voluntas  non  reputabitur  pro  facto,  nisi  in  causa 
proditionis:  sed  exitus  in  maleficiis  spectatur,  et  non  voluntas  dun- 
taxat ;  yet  it  is  a  breach  of  this  law,  covetously  to  desire  that  which 
is  not  ours,  albeit  we  seek  not  to  get  it  wrongfully.  Their  hearts, 
saith  Peter,  are  exercised  in  covetousness :  and  Chrysostom  plainly, 
The  covetous  man  is  a  very  thief;  fur  et  latro.  The  fathers  of  the 
law  write  that  thieves  are  called  felons,  of  our  ancient  word  fell  or 
fierce;  because  they  commit  this  sin  with  a  cruel,  fell,  and  mis- 
chievous mind  :  teaching  us  hereby  that  a  felonious  intent  is  a  prin- 
cipal in  thievery. 

There  is  also  theft  of  the  tongue,  by  lying,  flattery,  smoothing, 
&c.  So  we  read,  that  "  Absalom  stole  the  hearts  of  the  men  of 
Israel,"  and  so  false  Ziba  stole  the  goods  of  his  master  Mephibo- 
sheth. 

So  flatterers  and  parasites  are  great  thieves  in  court  and  country  : 
not  only  dominorum  suorum  arrisores,  sed  etiam  arrosores:  and 
therefore  let  a  flatterer  be  in  your  Pater  noster,  but  not  in  your 
creed :  pray  for  him,  but  trust  him  no  more  than  a  thief. 

Frauds  in  buying  and  selling  are  reduced  to  stealing,  because  he 
that  useth  such  deceits,  secretly  taketh  of  his  neighbour  more  than 


THE    DECALOGUE.  93 

his  due :  but  oppressions  and  unjust  extortions  are  reduced  by 
Divines  unto  robbery,  because  the  cruel  tyrant  exacteth  more  than 
his  own  manifestly :  not  to  pay  debts,  is  reduced  unto  both :  unto 
robbery,  when  a  man  to  the  great  hindrance  of  his  neighbour  can 
and  will  not :  unto  stealing ;  when  he  partly  will  and  cannot ;  I  say 
will  partly ;  for  if  he  desire  wholly  with  all  his  heart  to  pay  the 
utmost  farthing,  God  assuredly  will  accept  of  votal  restitution,  as 
well  as  of  actual ;  and  it  is  not  a  sin,  though  it  be  a  sore. 


THE  NINTH  COMMANDMENT. 

Next  the  prohibition  of  injuries  in  deed,  follow  the  wrongs  against 
our  neighbour  in  word:  "Thou  shalt  not  bear  false  witness:"  and 
that  fitly,  because,  lying  is  cousin  german  to  stealing.  Da  mihi 
mendacem,  et  ego  ostendam  tibi  furem  :  If  thou  Avilt  show  me  a  liar, 
I  will  show  thee  a  thief. — Erasmus. 

This  precept  condemns  all  manner  of  lying ;  for  albeit  one  worse 
than  another,  yet  all  are  naught.  "  The  mouth  that  speaketh  lies 
slayeth  the  soul ;"  Wis.  i.  11 ;  and  Psal.  v.  6.  "  Thou  shalt  destroy 
them  that  speak  leasing."     See  Gospel,  Dom.  xv.  post.  Trinit. 

Beside  lies  ;  every  thing  whereby  the  credit  of  i  Contumely, 
our  neighbour  is  impaired,  especially  those  three  <  Detraction, 
sins  of  the  tongue;  (Cursing. 

A  contumely  is  an  injurious  word,  spoken  with  an  injurious  mind, 
to  the  dishonour  of  our  neighbour ;  I  say  with  an  injurious  intent, 
otherwise  when  it  is  uttered  by  way  of  advice  to  direct  or  correct, 
as  a  father  sometimes  speaketh  to  his  child,  or  a  master  to  his  scho- 
lar, or  a  pastor  to  his  people,  as  Paul;  "Ye  foolish  Galatians;" 
out  of  some  heat,  but  yet  not  out  of  any  hate,  then  it  is  no  con- 
tumely or  sin. 

Or  in  merriment,  not  in  malice  :  ("  There  is  a  time  to  laugh") 
and  so  by  consequence  a  time  to  jest :  when  a  witty  conceit  may 
profit  and  administer  grace  to  the  hearer.  He  that  said  the  Duke 
of  Guise  was  the  greatest  usurer  in  France,  because  he  turned  all 
his  estate  into  obligations,  hereby  gave  this  honest  advice,  that  if 
he  should  leave  himself  nothing,  but  only  have  many  followers 
bound  to  him  for  his  large  gifts,  in  conclusion  he  should  find  a  num- 
ber of  bad  debtors.  He  that  called  his  friend  thief,  because  he  had 
stolen  away  his  love,  did  not  wrong,  but  commend  him. 


94  THE   OFFICIAL    CALENDAR    OF   THE    CHURCH. 

It  is  lawful  also  to  jest  at  the  vanities  of  irreligious  men,  enemies 
to  God  and  his  gospel ;  as  Elijah  did  at  the  foppish  idolatry  of  Baal's 
priests.  A  friend  of  mine  said  of  an  upstart  gallant  in  court  with 
a  jingling  spur,  that  he  had  a  church  on  his  back,  and  the  bells  on 
his  heels. 

Every  lay-papist  must  believe  as  the  Church  believes,  albeit  he 
know  not  what  the  Church  believeth;  he  must  also  worship  the 
consecrated  bread,  and  yet  knoweth  not  whether  it  be  consecrated 
or  no ;  for  to  the  consecration  of  the  host,  the  priest's  intention  is 
required,  which  no  man  knows  but  God,  and  himself.  So  that  if  a 
man  tell  his  popish  acquaintance  that  he  is  a  blind  buff,  to  worship 
and  believe  he  knows  not  what,  it  were  no  contumely ;  because  it 
did  proceed  out  of  zeal  to  God,  and  love  to  him ;  only  to  rectify  his 
error,  and  not  to  vilify  his  person. 

The  second  fault  reduced  to  false  witness  is  detraction,  in  speak- 
ing evil  of  our  neighbour ;  and  it  is  done  by  reporting  that  which 
is  false,  and  sometimes  by  telling  that  which  is  true,  but  secret; 
whereby  the  credit  of  our  neighbour  is  lessened  with  those,  to  whom 
his  sin  was  not  known  before ;  for  as  a  man  may  flatter  in  absence, 
namely  when  either  the  virtue  is  absent,  or  the  occasion,  and  so  the 
praise  is  not  kindly,  but  forced  either  in  truth,  or  in  time  ;  so  like- 
wise a  man  may  slander  his  neighbour  in  speaking  the  truth  unsea- 
sonably, without  discretion  out  of  time  and  place.  A  tale  tossed 
from  mouth  to  mouth  increaseth  as  a  snow-ball,  which  being  little  at 
the  first,  groweth  to  a  great  quantity. 

Now  the  backbiter  is  bound  in  reason  and  religion  to  restore  the 
good  name  of  his  neighbour,  which  he  by  detraction  hath  taken 
away ;  and  that  is  exceeding  hard,  for  a  man's  honest  fame  is  like 
the  merchant's  wealth,  got  in  many  years,  and  lost  in  an  hour. 
Wherefore  speak  well  of  all  men  always,  if  it  may  be  done  with 
truth ;  and  when  it  cannot,  then  be  silent :  or  else  interrupt  evil 
detraction  with  other  meet  and  merry  communication,  as  Samson 
at  his  marriage  feast  propounded  a  riddle  to  his  friends,  hereby  to 
stop  the  mouths  of  backbiters,  and  to  occupy  their  wits  another 
way,  Bernard  excellently,  the  tale-bearer  hath  the  devil  in  his 
tongue ;  the  receiver,  in  his  ear. 

The  thief  doth  send  one  only  to  the  devil,  the  adulterer  two :  but 
the  slanderer  4mrteth  three ;  himself,  the  party  to  whom,  and  the 
party  of  whom  he  telleth  the  tale.  Ter  homicida  (saith  Luther,) 
uno  ictu  tres  occidit :  unus  est  qui  loquitur,  et  unum  tantum  verbum 
profert,  et  tamen  illud  unum  verbum  uno  in  memento,  multitudinis 
audientium  dum  aures  iuficit,  animas  interficit. 


THE   DECALOGUE.  95 

The  third  fault  is  malediction :  a  grievous  offence,  "when  it  is 
spoken  with  hatred  and  a  desire  that  such  evil  come  upon  our  neigh- 
bour; but  when  it  is  uttered  upon  some  sudden,  without  regard 
to  that  we  speak,  it  is  less  evil,  yet  for  all  that  always  evil ;  be- 
cause from  the  mouth  of  a  christian,  who  is  the  child  of  God  by 
adoption,  nothing  ought  to  pass  but  benediction. 


THE  TENTH  COMMANDMENT. 

The  former  precepts  intend  thoughts  and  desires,  as  well  as  act 
and  practice :  for  the  Law-giver  is  a  spirit  and  therefore  must  be 
worshipped  in  spirit ;  yet  lest  we  should  pretend  ignorance,  God  in 
this  Commandment  giveth  especial  order  for  them.  Or  as  others : 
the  former  precepts  did  condemn  the  settled  thought  to  do  mischief: 
but  this,  even  the  first  inclination  and  motion  to  sin,  though  a  man 
never  consent,  but  snib  it  in  the  beginning  :  Rom.  vii.  7,  "  Thou 
shalt  not  lust  or  desire." 

i  Immoveable  :  as  Lis  land  and 
house. 
Moveable :  as  his  ox  and  ass, 
..„j ^ .  &c. 

/  2.  By  coveting  his  wife. 

^  3.  By  plotting  treason  and  murder. 

To  covet  his  goods  is  against  his  profit,  which  is  dear  to  him :  to 
covet  his  wife  is  against  his  honour,  which  ought  to  be  more  dear : 
to  covet  his  blood  is  against  his  life,  which  of  all  worldly  things  is 
most  dear. 

Whereas  it  is  objected,  that  desire  of  murder  is  not  forbidden  in 
particular,  as  the  desire  of  theft  and  adultery;  for  the  command- 
ment saith.  Thou  shalt  not  covet  thy  neighbour's  house.  Thou  shalt 
not  covet  thy  neighbour's  wife ;  but  it  is  not  said,  Thou  shalt  not 
covet  thy  neighbour's  blood.  Answer  is  made,  that  a  man  doth  not 
desire  any  thing  principally,  but  that  which  bringeth  him  some  good, 
at  least  in  appearance.  And  so  he  desireth  adultery,  because  it 
bringeth  delight ;  he  desireth  theft,  for  that  it  bringeth  profit :  but 
murder  bringeth  no  good  at  all ;  and  therefore  it  is  not  desired  for 
itself,  but  only  to  attain  to  theft,  or  adultery,  or  some  such  design- 
ment. 

So  that  God  having  forbidden  expressly  the  disordinate  desires 
of  delectation  and  gain,  consequently  forbade  desires  of  murder, 
which  is  not  coveted  but  for  unlawful  profit  and  pleasure.     Thus 


96  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

perfect  righteousness  is  fulfilled  when  we  wrong  not  our  neighbour 
either  in  deed,  or  in  word,  or  desire ;  but  contrariwise  do  good  unto 
all,  sjDoak  well  and  think  charitably  of  all. 

Now  the  reason  why  the  Church  appoints  the  Decalogue  to  be 
read  at  the  Communion,  is  evident ;  namely,  because  the  law  is  a 
schoolmaster  unto  Christ ;  teaching  us  to  know  sin,  and  by  knowing 
of  sin  to  know  ourselves,  and  knowing  ourselves  to  renounce  our- 
selves, as  of  ourselves  unable  to  do  any  thing,  and  so  come  to  Christ, 
who  doth  strengthen  us  to  do  all  things.  Almighty  God  (saith  Lu- 
ther,) hath  written  his  law,  not  so  much  to  forbid  offences  to  come, 
as  to  make  men  acknowledge  their  sins  already  past,  and  now  pre- 
sent ;  that  beholding  themselves  in  the  law's  glass,  they  may  discern 
their  own  imperfections,  and  so  fly  to  Christ,  who  hath  fulfilled  the 
law,  and  taken  away  the  sins  of  the  whole  world.  For  (as  the 
reformed  Churches  of  Scotland  and  Geneva  speak,)  the  end  of  our 
coming  to  the  Lord's  table,  is  not  to  make  protestation  that  we  are 
just,  and  upright  in  our  lives  ;  but  contrariwise  we  come  to  seek  our 
life  and  perfection  in  Jesus  Christ :  being  assuredly  persuaded  that 
the  Lord  requireth  on  our  part  no  other  worthiness,  but  unfeignedly 
to  confess  our  unworthiness.  So  that  (our  enemies  being  judges,) 
it  is  well  ordered  that  the  Commandments  are  rehearsed  in  the 
ministration  of  this  holy  Sacrament.  Let  the  novelists  here  blush, 
who  calumniously  censure  our  Church  for  omitting  in  the  proem  of 
the  Decalogue  one  half  line ;  when  as  themselves  in  their  own 
Communion  books  have  left  out  all  the  whole  law.  This  indeed 
occasioned  me  to  remember  an  observation  of  Comminseus  upon  the 
battle  of  Montlechery,  that  some  lost  their  offices  for  running  away, 
which  were  bestowed  upon  others  that  fled  ten  leagues  further. 
"  Hypocrite,  first  cast  out  the  beam  out  of  thine  own  eye  ;  and  then 
shalt  thou  see  clearly  to  cast  out  the  mote  out  of  thy  brother's  eye." 


"  LET  YOUR  LIGHT  SO  SHINE  BEFORE  MEN,"  &c.— Matt.  t.  16. 

The  Lord's  Supper  is  called  a  sacrifice  by  the  learned  ancient 
doctors,  in  four  respects. 

First,  Because  it  is  a  representation  and  memorial  of  Christ's 
sacrifice  on  the  cross :  1  Cor.  xi.  26,  "  As  often  as  ye  shall  eat  this 
bread,  and  drink  this  cup,  ye  show  the  Lord's  death  until  he  come." 
So  St.  Ambrose,  Christ  is  daily  sacrificed  in  the  minds  of  believers, 


THE   minister's    EXHORTATION   BEFORE   THE   COMMUNION.        97 

as  upon  an  altar :  Semel  in  cruce,  quoticlie  in  sacramento,  saitli 
Lombard. 

Secondly,  Because  in  this  action  we  oifer  praise  and  thanksgiving 
unto  GocT,  for  the  redemption  of  the  world  ;  and  this  is  the  sacrifice 
of  our  lips,  Heb.  xiii.  15. 

Thirdly,  Because  every  communicant  doth  offer  and  present  him- 
self body  and  soul,  a  living,  holy,  acceptable  sacrifice  to  the  Lord, 
Rom.  xii.  1,  The  which  excels  the  sacrifices  of  the  priests  in  old 
time ;  for  they  did  offer  dead  sacrifices,  but  we  present  ourselves  a 
lively  sacrifice  to  God. 

Fourthly,  Because  it  was  a  custom  in  the  primitive  Church  at  the 
receiving  of  this  blessed  Sacrament  to  give  large  contribution  unto 
the  poor,  a  sacrifice  well  accepted  of  God,  Heb.  xiii.  16.  Now  the 
Church  allowing  and  following  this  good  old  custom,  stirs  up  the 
people  to  give  cheerfully  by  repeating  some  one  or  two  choice  sen- 
tences of  Scripture  best  fitting  this  occasion,  as  Matt.  vi.  19 ;  Matt, 
vii.  12,  &c. 

These  kinds  of  oblation  are  our  Church's  offertory,  and  unbloody 
sacrifices  offered  by  the  whole  congregation  unto  the  Lord :  so  far 
differing  from  popish  sacrificing,  as  St,  Paul's  in  London,  is  from 
St.  Peter's  in  Rome. 


1  COR.  11.  28. 

The  sum  of  the  Minister's  Exhortation  before  the  Communion,  is 
contained  in  these  words  of  Paul :  "  Let  a  man  therefore  examine 
himself,  and  so  let  him  eat  of  this  bread,  and  drink  of  this  cup." 

Wherein  observe  two  points :     |  ^  Preparation,  "Let  a  man  examine  "&c. 
'  [  A  participation,  "  And  so  let  him  eat,    &c. 

{Parties,  f  Examining,  a  man,  that  is,  every  man. 
\  Examined,  himself. 
Parts. 

Beza  translates,  and  Erasmus  expounds  av^pcorto^,  quisque  :  so  the 
"word  is  used,  John  iii.  27,  "  A  man  can  receive  nothing  except  it  be 
given  him  from  heaven  :"  and  John  vii.  46,  "Never  man  spake  like 
this."  A  man  then  in  this  place  signifieth  every  man,  subject, 
sovereign,  priest,  people.  The  which  observation  overthroweth 
utterly  Romish  implicit  faith.  Every  layman  ought  to  turn  con- 
fessor, and  examiner,  endued  with  sufficient  knowledge  for  this 
heavenly  business ;  he  must  look  not  only  through  the  spectacles  of 
the  priest,  but  also  see  with  his  own  eyes,  able  to  try  himself. 

7 


98  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

"Himself."  For  tliat  is  tlie  duty ;  not  another,  for  that  is  a  fault. 
We  must  not  be  busy  bishops  in  other  men's  dioceses,  but  meddle 
with  our  own  business ;  we  must  not  break  our  neighbour's  head 
with  the  Pharisee,  but  smite  our  own  breast  with  the  Publican. 

St.  Augustine  complained  of  men  in  his  time,  that  they  were 
curiosi  ad  cognoscendu  vitam  alienam,  desidiosi  ad  corrigenda  suam  : 
and  reverend  Hooker,  of  men  in  our  time,  that  their  virtue  is  nothing 
but  to  hear  gladly  the  reproof  of  others'  vice ;  like  tailors,  who 
measure ;  like  barbers,  who  cut  all  other  except  themselves.  But 
our  Saviour  Christ  would  not  have  us  to  gaze  on  the  mote  in  our 
brother's  eye ;  but  rather  to  pull  out  the  beam  in  our  own  sight. 
And  his  Apostle  here  not  to  pry  into  others,  but  to  try  ourselves; 
not  but  that  others  according  to  their  several  charge,  must  examine 
others,  as  parents  must  examine  their  children,  Exod.  xii.  26,  27, 
and  masters  must  examine  their  household.  Gen.  xviii.  19,  and  pas- 
tors must  examine  their  parishioners,  as  here  Paul  corrected  and 
directed  the  Corinthians :  and  for  this  cause  the  names  of  all  com- 
municants are  to  be  sent  unto  the  minister,  that  there  may  be  made 
trial  of  all :  yet  if  parents,  and  masters,  and  ministers  omit  this 
examination,  every  one  must  be  both  able  and  willing  to  prove 
himself. 

The  parts  of  examination  are  concerning  the  ^  tit  . , 

-r-       1  ■  1  ■         ^  1    ^  Uprightly. 

a  or  the  manner,  a  trial  is  to  be  made  <  -^y  -i 

'  ^  JNecessarily. 

The  former  is  implied  in  the  word  examine :  which  notes  a  dili- 
gent and  exact  inquiry,  such  as  lapidaries  and  goldsmiths  used  to 
find  out  true  metal  from  counterfeit,  good  from  bad.  As  the  Shuna- 
mite  sought  for  Elisha,  Mary  for  Christ,  the  woman  for  her  lost 
groat ;  so  we  must  search  as  if  we  would  find,  search  until  we  find. 
Many  men  examine  their  bad  manners,  as  they  do  their  bad  money, 
seek  as  if  they  would  not  see,  search  as  if  they  would  not  under- 
stand. They  decline  sin  through  all  the  cases  (as  one  notes,)  in 
Nominative  per  superbiam,  in  Genitive,  per  luxuriam,  in  Dativo  per 
simoniam,  in  Accusative  per  detractatione,  in  Vocative  per  adula- 
tionem,  in  Ablative  per  rapinam  ;  and  yet  they  will  not  acknowledge 
their  sins  in  any  case.  When  other  men's  examination  hath  found 
them  out,  excuses  are  ready :  Non  feci :  si  feci,  non  male  feci :  si 
male  feci,  non  multum  male  :  si  multum  male,  non  mala  intentione  ; 
aut  si  mala  intentione,  tamen  aliena  persuasione.  (I  did  it  not :  If 
I  did  it,  I  did  it  not  badly ;  if  it  was  bad,  it  was  not  very  bad ;  if 


THE   minister's  EXHORTATION  BEFORE  THE  COMMUNION.        99 

very  bad,  I  intended  no  evil :  if  with  evil  intention,  it  was  by  the 
persuasion  of  another.)  Wherefore  as  the  prophet  said,  "  If  ye  will 
ask  a  question,  ask  it  indeed :"  so  if  ye  will  examine  yourselves, 
examine  earnestly,  thoroughly,  uprightly.  For  examination  must 
be  made  necessarily.  This  we  may  gather  out  of  the  word  there- 
fore :  whosoever  shall  eat  this  bread,  and  drink  the  cup  of  the 
Lord  unworthily,  shall  be  guilty  of  the  body  and  blood  of  the  Lord : 
"Let  a  man  therefore,  &c." 

Trial  of  ourselves  then  is  ne-  C  Duty. 
cessary,  both  in  respect  of  our     ^  Danger,  if  we  neglect  this  duty. 

In  respect  of  our  duty :  for  Christ  in  his  first  institution  used  a 
commanding  term  ,  "  do  this."  Do  this  in  remembrance  of  me  :  so 
that  it  is  not  in  our  choice  to  do  it,  or  not  to  do  it.  If  any  be  not 
fit,  he  must  endeavour  to  make  himself  fit :  and  the  way  to  make 
fit,  is  examination:   "Let  a  man  examine  himself  therefore,"  &c. 

Secondly,  Trial  is  necessary  in  regard  of  the  danger,  if  we  re- 
ceive the  Lord's  Supper  unworthily. 

{The  sin  :  ver.  27. 
f  General:  verse  29. 
The  punishment  for  this  sin  in  \  Particular  :  verse  30. 

Now  the  matters  in  vrhich  every  Communicant  f  Faith, 
must  be  examined,  are  summarily  two :  \  Repentance. 

These  two  (like  Hippocrates'  twins)  must  go  together  hand  in 
hand.  For  there  is  no  true  repentance  without  faith,  nor  lively 
faith  without  repentance.  B.  Latimer  said  well,  lady  faith  is  a 
great  state,  having  a  gentleman  usher  going  before  her,  called 
agnitio  peccatorum,  and  a  great  train  following  after  her,  which  are 
the  good  works  of  our  calling.  He  that  saith  he  doth  repent,  when 
as  he  doth  not  believe,  receives  the  Sacrament  ignorantly :  and  he 
that  saith  he  doth  believe,  when  as  he  doth  not  repent,  receives  the 
sacrament  irreverently  :  both  unworthily. 


The  parts  of  faith  are  |  |pj][,^^t?n. 


/Generation,  how  he  was  created  according  to  God's 
•  i      image,  in  holiness  and  righteousness. 

Every  Communicant  1  Degeneration,  how  he  fell  from  that  estate,  and  all  his 
ought  to  know  the  three  /      r„„+„„u„    '-j-u  u;^ 
°      ,        .   ^       J?   1    1    \       posterity  with  nim. 
general   points   ot    holy  \r>  ^-ii.  •         ..      i      j  j.  ^ 

religion  :  namely,  man's  i  Regeneration,  how  he  was  again  restored  and  recreated 
''  I       by  (Jhrist  s  passion,  oi  which  this  oacrament  is  a 

^      sign  and  seal. 

In  more  particular,  every  Communicant  must  understand  the 
number  and  nature  of  the  sacraments.  Our  Saviour  Christ  ordained 
in  his  Church  only  two  sacraments,  as  generally  necessary  to  sal- 


100  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

vation,  that  is  to  say,  Baptism,  and  the  Supper  of  the  Lord.  Bap- 
tism is  a  sacrament  of  initiation  and  insition,  assuring  the  first 
receiving  into  the  covenant  of  grace  :  whereby  men  are  matriculated 
and  admitted  into  the  congregation,  and  made  members  of  Christ. 
For  this  cause  the  sacred  Font  is  placed  at  the  very  door  and  en- 
trance into  the  Church :  but  the  communion  is  a  sacrament  of  con- 
firmation, to  strengthen  our  faith,  and  cherish  grace  received :  and 
therefore  the  Lord's  Table  by  good  order  is  placed  in  the  best  and 
highest  room  of  the  Church.  Baptism  must  be  received  of  one  but 
once,  because  we  cannot  be  born  twice,  one  beginning  in  Christi- 
anity is  enough  :  but  the  Lord's  Supper  often,  because  we  need  daily 
to  be  nourished  in  the  faith  of  Christ :  once  born,  fed  alway. 

The  nature  of  ths  sacrament  is  made  known  by  the  names  in  holy 
writ  given  unto  it : 

Whereof  I  note  principally  two  :  the  <  ^  .  ^  ^     * 

^  ^      "^  >  Communion. 

/-Time,  being  instituted  in  the  night  that  Christ  was  betrayed,  as 
V     his  farewell  token. 
A  supper  in    ' 
regard  of  the    '  iThings,  because  it  is  a  holy  feast  (as  Augustine  said)  Non  dentis, 
/     sed  mentis:    not  so  toothsome,    as  wholesome:   not  corjioral 
V.     meat,  but  spiritual  Manna. 

/'I.  Because  it  was  ordained  by  the  Lord  :  1  Cor.  xi,  23. 

m,     T      T    a  ^2.  Because  it  was  instituted  in  remembrance  of  the  Lord: 

.    The  Lords  Supper  ;     Luke  xxii.  19. 
in  three  respects :  j 

/3.  Because  it  was  in  the  Primitive  Church  usually  re- 
V    ceived  on  the  Lord's  day :  Acts  xx.  7. 

It  is  called  a  communion  in  respect  of  the  common  union  among 
ourselves,  having  at  that  time  more  specially  perfect  peace  with  all 
men  :  or  a  communion  in  respect  of  the  public  participation,  as  being 
a  common  mess,  not  a  private  mass  proper  to  one,  as  the  Popish 
priests  use  it;  or  a  communion,  as  being  a  sign  and  seal  of  our 
communion  with  Christ :  for  his  graces  are  conveyed  unto  us  by  the 
preaching  of  the  Word,  and  administration  of  the  sacraments. 

Hence  the  sacraments  (as  Paschasius  observes)  have  their  name. 
Sacramenta  dicuntur  a  secrete,  eo  quod  in  re  visibili  divinitas  intus 
aliquid,  ultra  secretins  efficit.  In  the  words  of  our  Church :  "Sa- 
craments are  visible  signs  of  invisible  grace,  ordained  of  God  as 
badges  and  sure  witnesses  of  his  good-will  towards  us."  It  is  meet 
every  Christian  should  understand  these  and  the  like  plain  principles 
of  holy  faith :  but  exact  knowledge  to  discuss  controverted  points 
about  the  sacraments  is  not  required:  according  to  that  of  Chry- 
sostom,  "  The  table  of  the  Lord  is  not  prepared  for  chattering  jays: 


THE    minister's    EXHORTATION    BEFORE    THE    COMMUNION.     101 

but  for  high-towering  eagles,  who  fly  thither  where  the  dead  body 
lieth."  It  is  not  for  subtle  sophisters,  but  for  simple  believers 
ascending  up  to  Christ  upon  the  wings  of  faith,  and  therefore  the 
Communicant  must  not  only  know,  but  apply  that  in  particular, 
which  he  believeth  in  general :  as  that  Christ's  body  was  crucified 
for  him,  and  his  blood  shed  for  him.  He  that  understands,  and 
believes,  and  applies  these  things,  examineth  his  faith  as  he  should. 

T  ,  .  •      C  Contrition  for  sin  past. 

In  our  repentance  we  must  examine  )  n      i   .  •       .  '     .         n 

.  •    ,    '-        •  11       i       -J.  \  Itesolution  to  prevent,  so  lar  as  we  can, 

two  points  especially :  to  wit,  our         /        n    •     x         ^  ^  v     , 

^  r         J  '  C      all  sm  to  come. 

For  the  first,  Poenitentia  est  quasi  punientia.  Poenitere  (saith 
Augustine)  is  poenam  tenere. 

A¥e  must  therefore  weep  with  Peter,  and  water  our  couch  with 
David,  and  put  on  sackcloth  with  Nineveh :  nay,  we  must  rend  our 
heart.  "For  a  broken  spirit  is  an  acceptable  sacrifice  to  the  Lord." 
0  magnum  donum,  quod  in  poenam  dedit,  in  salutem  vertit :  pecca- 
tum  tristitiam  peperit,  tristitia  peccatum  contrivit.  As  the  worm 
bred  in  the  tree  devours  the  tree :  so  sorrow  brought  into  the  world 
by  sin,  doth  overthrow  sin :  so  good  is  God  to  turn  curses  into  bless- 
ings, and  grief  into  grace.  If  thy  heart  be  not  thoroughly  touched 
for  sin,  become  sorry  because  thou  art  no  more  sorry :  resolve  to  be 
more  resolved.  For  (as  one  wittily)  factum  infectum,  si  non  sit  cor 
afiectum.  If  Joseph  of  Arimathea  wrapped  the  body  of  Christ  in 
clean  linen,  how  darest  thou  receive  it  with  an  unclean  soul  ?  If 
thou  wilt  not  kiss  a  prince's  hand  with  a  foul  mouth,  eat  not  the 
Lord's  body  with  a  foul  mind.  "Let  a  man  therefore  examine 
himself,"  &c.  "  And  so  let  him  eat  of  this  bread,  and  drink  of  this 
cup."  Having  thus  examined  examination,  I  come  now  to  the  par- 
ticipation. 

"And  so  let  him  eat,"  &c.  Of  which  words  I  purpose  to  speak 
first  jointly,  then  severally.  Considered  jointly,  they  confute  three 
popish  conclusions,  as  first,  the  reservation,  elevation,  circumgesta- 
tion,  adoration  of  the  bread.  Our  Apostle  saith  here  plainly,  that 
the  bread  must  be  taken  and  eaten :  Ergo,  not  to  be  reserved,  nor 
carried  about,  nor  lifted  up,  nor  kept  in  a  box  to  be  worshipped. 

Secondly,  to  take,  to  eat,  to  taste,  to  drink,  to  do  this  in  remem- 
brance of  Christ,  are  actions  of  the  living,  only  pertaining  to  the 
living :  and  therefore  the  Papists  are  deceived,  holding  the  mass  to 
be  a  propitiatory  sacrifice  both  for  the  quick  and  the  dead.  How  can 
the  dead  eat  or  drink,  taste  or  take  ?  Ergo,  neither  the  duty  nor 
the  benefit  belongs  unto  them,  but  only  to  those  alive ;  who  first 


102  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

examine  themselves,  and  after  eat  of  this  bread,  and  drink  of  this 
cup. 

Thirdly,  the  conjunction  of  these  two  :  "  Let  him  eat  of  this  bread 
and  drink  of  this  cup,"  abundantly  proves,  that  both  parts  of  the 
Lord's  Supper  ought  to  be  ministered  unto  all :  Ergo,  the  Papists 
in  denying  the  cup  unto  the  Laity,  wrong  both  God  and  his  people, 
by  defrauding  them  of  this  comfort.  As  every  one  must  examine, 
so  every  one  both  eat,  and  drink :  not  only  drink,  and  not  eat ;  or 
eat,  and  not  drink :  but  both  eat,  and  drink.  Christ  foreseeing 
this  Papistical  error,  said  in  his  first  institution,  "  Drink  ye  all  of 
it:"  he  took  the  bread  and  said  only,  take,  eat,  indefinitely:  but 
when  he  took  the  cup,  he  did  add  an  universal  note,  Bibite  omnes, 
Drink  ye,  drink  all  ye. 

We  conclude  therefore  with  Cyprian,  Adulterum  est,  impium  est, 
sacrilegum  est,  quodcunque  humano  furore  instituitur,  ut  dispositio 
divina  violetur.  Christ  is  the  truth,  and  the  way  to  the  truth : 
Ergo,  non  aliud  fiat  a  nobis,  quam  quod  pro  nobis  prior  fecit.  Thus 
much  of  the  words  jointly.     Now  of  every  one  severally. 

"And  so."  Let  there  be  first  preparation,  and  then  participa- 
tion :  when  a  man  is  thus  examined,  let  him  thus  eat.  Let  him 
eat :  The  which  are  not  words  of  permission,  only  leaving  it  to  his 
choice,  whether  he  will  eat  or  not  eat :  but  they  are  words  of  Paul's 
commission,  insinuating  that  he  must  eat  necessarily,  not  upon  cus- 
tom, but  upon  conscience.  For  it  is  not  said  here,  let  him,  if  he 
have  no  let  at  home,  or  occasion  of  absence  abroad :  if  he  be  neither 
displeased  with  his  pastor,  nor  angry  with  the  people  :  but  let  him 
(without  all  let)  examine,  and  then  let  him  (without  all  let)  eat  of 
this  bread.  Eat:  Christ  in  his  first  institution  hath,  take  and  eat. 
First  take,  then  eat :  take  not  only  into  your  mouths,  but  into  your 
hands :  hereby  representing  the  soul  and  faith ;  for  the  taking  of 
the  bread  and  wine  into  our  hand,  sealeth  our  apprehension  of 
Christ  by  the  finger  of  faith ;  John  i.  12.  "  As  many  as  received 
him,  to  them  he  gave  power  to  be  the  sons  of  God ;  even  to  them 
that  believed  in  his  name."  Eating  of  the  bread,  and  drinking  of 
the  wine,  sealeth  our  application  of  Christ  incorporated  into  us 
mystically,  1  Cor.  x.  16.  For  by  the  strength  of  faith  we  chew  the 
cud,  as  it  were,  and  make  Christ  our  own.  Yet  herein  observe  a 
great  difi'erence  between  corporal  food  and  this  heavenly  bread ;  for 
the  one  digested  is  made  like  us,  but  the  other  received  into  our 
soul  maketh  us  like  it.  This  action  then  of  taking  is  very  signifi- 
cant, and  therefore  I  see  no  reason  why  the  Priest  altering  Christ's 
ordinance,  should  give  the  bread  into  the  people's  mouth  only,  not 


THE    minister's   EXHORTATION   BEFORE   THE   COMMUNION.     103 

into  their  hand.  First,  the  word  %a^clv  signifieth  properly  to  take 
with  the  hand.  Secondly,  it  is  against  the  rules  of  common  civility, 
that  men  of  discretion,  such  as  Communicants  ought  to  be,  should 
be  fed  like  children,  having  their  meat  put  into  their  mouth.  Thirdly, 
if  this  taking  be  not  construed  of  the  hand,  but  of  the  mouth,  there 
is  an  idle  repetition  and  plain  tautology  in  the  words  of  Christ ; 
for  eating  notes  oral  receiving,  and  therefore  taking  must  imply 
manual  receiving.  Fourthly,  it  was  the  custom  of  the  primitive 
Church,  as  we  read  in  Eusebius  and  Cyril.  How  wilt  thou  (saith  Am- 
brose to  Theodosius)  receive  the  Lord's  body  with  a  bloody  hand? 

The  papists  answer,  that  the  Church  altered  this  custom,  because 
some  reserved  the  bread  for  magical  spells,  and  superstitious  uses. 
A  silly  shift,  for  no  abuse  can  take  away  the  use  of  that  which  is 
simply  good.  '  The  Bible  must  be  read,  albeit  some  pervert  it  to 
their  destruction :  the  Word  of  God  must  be  preached,  howsoever 
it  be  unto  some  the  savour  of  death  unto  death :  and  so  the  bread 
according  to  Christ's  institution  must  be  taken,  albeit  haply  some 
keep  it  to  wicked  and  idolatrous  purposes. 

"  This  bread."  The  nice  distinguishing  of  the  school  is  like  the 
pealing  of  an  onion  ;  they  pull  off  so  many  skins,  until  at  last  there 
is  no  skin.  They  turn  and  toss  the  words  of  Christ's  institution, 
Hoc  est  corpus  meum,  so  long,  till  they  bring  all  that  Christ  said 
and  did  at  his  last  supper  unto  nothing.  For  so  we  read  in  their 
gloss,  that  hoc  doth  signify  nothing.  Omnipotent  creatures !  who 
make  of  something  nothing:  and  again  of  this  nothing  something; 
yea  Christ,  who  made  all  things ;  for  by  pronouncing  of  these 
words,  hoc  est  corpus  meum,  they  make  their  Maker,  a  dozen  gods 
at  once  with  one  sentence.  This  is  a  pronoun  demonstrative,  non 
individuum  vagum,  any  thing,  or  a  nothing.  Stephen  Gardiner 
herein  forgot  his  grammar  and  logic  too.  For  hoc,  doth  determine, 
and  must,  as  Paul  teacheth,  and  the  circumstances  of  the  gospel 
import,  be  restrained  unto  the  bread.  Jesus  took  the  bread,  and 
when  he  had  given  thanks,  he  brake  (no  doubt  the  bread,)  that  he 
took,  and  gave  to  the  disciples  the  self-same  that  he  brake,  saying, 
take  ye,  eat  ye  this  that  I  give  you,  this  is  my  body.  What  this 
could  our  Saviour  mean,  but  this  that  he  gave,  this  that  he  brake, 
this  that  he  took  ?  which  by  the  witness  of  truth  itself  was  bread. 
If  the  papists  imagine  that  he  took  bread,  but  brake  it  not ;  or 
brake  it,  but  gave  it  not ;  they  make  the  Lord's  Supper  a  merry 
jest,  where  the  latter  end  starteth  from  the  beginning,  and  the  mid- 
dle from  them  both.  Either  they  must  dissent  manifestly  from  the 
proposition  of  Christ,  and  exposition  of  Paul,  from  all  the  Fathers, 
and  some  of  their  own  followers :  or  else  admit  our  interpretation, 


104 


THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 


this  bread  is  my  body :  and  if  we  resolve  the  words  of  Christ  so, 
they  cannot  be  proper,  but  figurative ;  this  bread  is  the  sign  and 
seal  of  my  body. 

"Bread."  It  pleased  our  Saviour  to  make  bread  the  outward 
element  in  this  holy  Sacrament,  for  the  manifold  analogies  between 
it  and  his  body.  First,  As  bread  is  the  strength  and  state  of  our 
natural  life ;  so  Christ  is  for  our  spiritual,  being  all  in  all. 

Secondly,  As  bread  is  loathed  of  a  full  stomach,  but  most  ac- 
ceptable to  the  hungry  soul ;  so  Christ  is  most  welcome  unto  such 
as  "hunger  and  thirst  after  righteousness." 

Thirdly,  As  bread  is  usual  and  daily ;  so  Christ  should  be  to  the 
christian,  feeding  on  that  bread  which  came  down  from  heaven,  the 
soul's  ordinary  refection. 

Fourthly,  As  bread  is  made  one  loaf  of  many  grains ;  so  we 
that  are  many  are  one  bread,  and  one  body,  because  we  are  all  par- 
takers of  one  bread. 

Unus  ubique  calix  Domini :  cibus  unus,  et  una 
Mensa,  domusque  Dei. 

Lastly,  As  corn  is  cut.  down  with  the  scythe,  threshed  in  the  barn 
with  many  stripes,  torn  in  the  mill  with  much  violence,  then  bolted 
and  sifted,  last  of  all  baked  with  extreme  heat  in  the  oven,  and  all 
this,  that  it  may  be  fit  meat  for  our  body ;  so  Christ  in  his  ripe  age 
was  cut  down  by  cruel  death,  his  body  was  whipped,  his  flesh  rent 
asunder,  his  soul  was  as  it  were  melted  in  the  fiery  furnace  of  God's 
anger ;  and  all  this,  that  he  might  become  food  for  our  soul ;  that 
we  might  eat  of  this  bread,  and  drink  of  this  cup.  The  like  resem- 
blances are  between  the  wine  and  his  blood ;  for  as  wine  doth  make 
glad  the  heart  of  man,  Psalm  civ.  15,  so  the  precious  blood  of 
Christ,  as  flagons  of  wine,  comforts  the  sick  soul.  Paulinus  sweetly  : 

In  cruce  fixa  caro  est  qua  pascor,  de  cruce  sanguis 
Ille  fluit,  vitam  quo  bibo,  corda  lavo. 


El 

>. 

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d  O 

On  the  dear  cross, 

is  hung  the  meat,  1 

Which  through  his 

loss,  for  food  we  eat,  | 

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03  O 

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t.  o 

f^H 

SURSUM   COEDA.  '  105 

In  this  exhortation  having  St.  Paul  for  our  leader,  and  the 
Church  of  Scotland  for  our  follower :  I  hope  we  need  not  any- 
further  examine,  why  the  Church  doth  use  this  Scripture  for  this 
purpose.  Augustine's  observation  is  good,  Insolentissimse  insanise 
est,  disputare,  an  id  faciendum  sit,  quod  tota  facit  Ecclesia.  (It 
is  insane  to  dispute  about  doing  that  which  the  whole  Church  does.) 


SURSUM  CORDA. 

Sursum  Corda  seems  to  be  taken  out  of  the  Lamentations  of  Jere- 
miah :  chap.  iii.  ver.  14.  Levemus  corda  nostra  cum  manibus  ad 
Dominum  in  coelos :  used  in  the  Church  at  least  three  hundred 
years  before  popery  was  known  in  the  world.  For  Augustine  who 
lived  within  four  hundred  years  after  Christ,  and  the  blessed  martyr 
Cyprian,  who  lived  anno.  259,  make  mention  of  it  in  their  writings 
often :  Cyprian  in  ser.  de  orat.  dominie.  Augustine  de  vera  reli- 
gione,  cap.  3,  and  epist.  156,  and  (as  Cassander  observes)  epist.  ad 
Dardan.  et  lib.  de  bono  perseverantiae.  Sursum  corda  then  is  no 
rag  of  Rome,  no  piece  of  popery,  but  used  in  all  liturgies  of  the 
ancient  Church ;  and  that  which  may  content  the  novelists  most,  it 
was  borrowed  (as  master  Fox  thinks,)  not  from  the  Latin,  but  from 
Greek  Churches.  Howsoever,  it  is  exceeding  fit :  for  Almighty 
God  in  his  holj  service  requires  our  heart  principally,  "  Son  give 
me  thy  heart :"  so  that  when  we  come  to  his  temple,  specially  to 
his  table,  every  one  must  say  with  David,  "  I  lift  up  my  soul  to 
thee."  For  (as  the  Church  of  Scotland  truly)  the  only  way  to 
receive  worthily  the  Lord's  Supper,  is  to  lift  up  our  minds  by  faith 
above  all  things  worldly  and  sensible,  and  thereby  to  enter  into 
heaven,  that  we  may  find  and  receive  Christ,  where  he  dwelleth,  a 
point  well  urged  also  by  our  Church :  Hom.  concerning  the  worthy 
receiving  of  the  Sacrament :  part  the  first. 

The  papists  entertain  this  clause  still  in  the  Roman  Missale,  but 
it  makes  against  their  real  presence.  For  if  Christ's  body,  so  large 
in  quantity,  as  it  was  on  the  cross,  be  present  in  the  Sacrament ; 
what  need  any  man  lift  up  his  heart,  when  as  he  holds  it  in  his 
hand  ?  Totum  hoc  (saith  Augustine,)  fide  tenemus,  oculis  cordis 
intuemur ;  Dominus  ascendit  in  coelum,  ascendat  cum  illo  cor  nos- 
trum. His  body  must  be  contained  in  heaven  until  the  time  that 
all  things  are  restored :  it  cannot  descend  down  to  us,  we  must 
ascend  up  to  it.     So  Nicholaus  Cabasillo  writes  in  his  exposition  of 


106  THE   OFFICIAL    CALENDAR   OF   THE    CHURCH. 

the  liturgy ;  the  priest  after  some  speech  to  the  people  doth  erect 
their  minds,  and  lift  up  their  thoughts,  and  faith,  Sursum  corda : 
let  us  think  on  things  above,  not  on  things  below.  They  consent 
and  say,  that  they  lift  up  their  hearts  thither,  where  their  treasure 
is,  even  to  heaven,  where  Christ  sits  at  the  right  hand  of  his  Father. 


LUKE  II.  14.— "GLORY  BE  TO  GOD  ON  HIGH." 

The  Lord's  Supper  is  called  an  Eucharist,  because  it  is  a  thanks- 
giving to  God,  for  giving  his  Son  to  die  for  us :  and  therefore  this 
hymn  is  so  fitly  sung  by  men  on  earth  at  the  commemoration  of  his 
death,  as  it  was  by  the  choir  of  heaven  at  the  celebration  of  his 
birth :  for  our  reconciliation  and  peace  with  God,  is  ascribed  in 
holy  Scripture  to  Christ's  passion  especially :  Rom.  v.  10  ;  Heb.  ix. 
12,  15. 

Some  make  three  parts  of  C  Treble,  ''  Glory  to  God  on  high." 
this  song,  which  (if  you  please)  ^  Bass,  "Peace  on  earth." 
call  the  (  Mean,  "  Good-will  toward  men." 

Others  have  divided  it  C  The  first  concerning  God's  glory, 
into  two  :  ^  The  second,  touching  our  good. 

For  peace  on  earth,  and  good  will  toward  men  are  both  one :  be- 
cause our  peace  with  God  is  not  from  our  good-will  toward  him : 
but  altogether  from  his  good-will  toward  us.  "It  is  God  (saith 
Paul)  that  maketh  in  you  both  the  will  and  the  work :"  and  there- 
fore the  Romish  translation,  "  In  earth  peace,  to  men  of  good  will :" 
and  the  Romish  gloss,  that  "  Christ  brings  no  peace,  but  to  such  as 
be  of  good  will,"  are  insufficient,  and  condemned  even  by  their  own 
mouth  :  as  we  may  read  in  the  Commentaries  of  Arboreus,  Cajetan, 
Jansenius,  Maldonatus  upon  the  place.  Concerning  other  scholial, 
or  scholastical  observations  upon  the  text,  I  refer  the  reader  unto 
Beauxarais,  Erasmus,  Calvin,  and  other  learned  expositors ;  espe- 
cially to  Jacobus  Perez  de  Valentia,  who  compiled  a  whole  treatise 
on  this  hymn. 

It  was  first  used  in  the  Communion  (as  it  is  thought)  by  Theles- 
phorus  a  good  man,  and  a  glorious  martyr,  anno  254,  Januar.  5. 
That  which  followeth  in  our  communion  book,  we  praise  thee,  we 
bless  thee,  was  added  by  that  famous  Bishop  Hilary :  singing  it 
first  in  his  own  Church,   anno   340,  and  after  brought  into  the 


THE    GRACE    OF    OUR   LORD,    ETC.  107 

Churches  by  Pope  Symmachus,  anno  510,  the  Churches  of  Scotland 
use  the  like  form  of  thanks  at  their  Communion.  And  therefore 
the  novelist  can  mislike  nothing  in  this  hymn,  but  that  which  all 
other  like  most,  Antiquity. 


"THE  GRACE  OF  OUR  LORD  JESUS  CHRIST,"  &c.— 2  Cor.  xiii.  13. 

The  two  fiends  that  torment  us,  are  sin,  and  a  bad  conscience : 
grace  releaseth  sin :  peace  doth  quiet  the  conscience.  Paul  there- 
fore begins  his  Epistles  with  grace  and  peace :  and  the  Church  ends 
her  devotions  either  with  "  the  grace  of  our  Lord  Jesus  Christ,"  &c., 
or  with  "the  peace  of  God  which  passeth  all  understanding,"  &c. 
But  because  there  can  be  no  peace  with  God,  except  we  have  the 
grace  of  Christ :  first  and  chiefly  Paul  desireth  grace,  then  Peace : 
Kom.  i.  7.  "  Grace  be  with  you  and  peace."  Because  (I  say) 
grace  comprehends  in  it  every  good  and  perfect  gift,  by  which  only, 
we  are  whatsoever  we  are :  Paul  doth  not  only  begin,  but  end  his 
writings  also  with  this  one  clause  specially,  "  Grace  be  with  you, 
&c."  But  above  the  rest,  the  conclusion  of  this  excellent  Epistle  is 
most  full :  and  therefore  worthily  received  of  our  and  other  Churches, 
as  the  fittest  close,  to  shut  up  our  public  prayers.  In  it  observe 
Paul's  afi"ection  towards  the  Corinthians,  amplified, 

C  -ri  X      •  •  r Thing:  "  The  grace  of  Christ,  the  love  of  God, 

\  JiiXtension :    in  re-j      ,,  °  p       r.,,      xt  i    ni,    +  j> 

-ITT-, I        )  -1    ^iu  ■<      the  communion  or  the  Holy  bhost. 

VVitn      <       gard  01  the  Jr.  icn7--xu  ^^  >> 

J      °  C  Persons:   "  With  you  all. 

(^  Intention:  Amen. 

TT,^  ^^  1      f  1  C  Election,  to  the  love  of  the  Father. 

i he  work  ot  oursal-),!    ,        !•        ,     ,.  ^  . i     c 

^„,-      •  :i    J  •  <  rieclemption,  to  the  grace  ot  the  teon. 

vation  IS  ascribed  m  our  J  c!       l-A    j.-       j.    xu  •        ^ii,    rr  i     rii,^„+ 

C  feanctmcation,  to  the  communion  ot  the  Jbloly  bnost. 

So  S.  Ambrose  doth  expound  this  text  pithily:  Dilectio  Dei  misit 
nobis  Salvatorem  Jesum,  cujus  gratia  salvati  sumus  :  ut  possideamus 
banc  gratiam  communicatio  facit  spiritus  sancti :  God  the  Father 
so  loved  the  world,  that  he  sent  his  only  begotten  Son  to  die  for 
our  sins,  and  to  rise  again  for  our  justification :  and  God  the  Son, 
from  God  the  Father,  sent  God  the  Holy  Ghost  which  crieth  in  our 
hearts  Abba  Father :  applying  to  our  comfort  both  the  love  of  God, 
and  the  grace  of  our  Lord  Jesus  Christ. 

The  word  God,  is  used  here  personally,  not  essentially :  for  the 
fathers  on  this  text  note  the  blessed  Trinity,  that  God  is  Trinus  in 


108  THE    OFFICIAL   CALENDAR    OF    THE    CHURCH. 

numero,  unus  in  numinc.  S.  Hierom  thinks  that  Paul  foreseeing 
the  blasphemous  Arian  heresj,  placed  the  second  person  in  the 
first  room,  God  the  Son  before  God  the  Father.  Others  affirm, 
that  the  grace  of  Christ  is  named  first,  because  it  concerns  us  most. 
For  albeit  the  love  of  God  in  its  own  nature  go  before  the  grace  of 
our  Lord  Jesus  Christ,  "  choosing  us  before  the  foundation  of  the 
world,"  Ephes.  i.  4,  yet  in  our  view  the  grace  of  the  Lord  Jesus 
Christ  goeth  before  the  love  of  God  :  Rom.  v.  10.  "  We  are  recon- 
ciled to  God,  by  the  death  of  his  Son :"  we  feel  the  mercies  of  the 
one  in  the  merits  of  the  other. 

It  is  a  fruitful  observation  of  Martin  Luther,  that  Christian  reli- 
gion beginneth  not  at  the  highest,  as  other  religions  do,  but  at  the 
lowest :  it  will  have  us  to  climb  up  to  heaven  by  Jacob's  ladder, 
whose  feet  touch  the  very  earth.  And  therefore  when  thou  art 
occupied  in  the  matter  of  thy  salvation,  setting  aside  all  curious 
speculations  of  God's  unsearchable  counsels,  all  cogitations  of  works, 
of  traditions,  of  philosophy,  yea  and  of  God's  law  too,  run  straight 
to  the  manger,  embrace  the  little  babe  Christ  in  thine  arms,  and 
behold  him  as  he  was  born,  sucking,  growing  up,  conversant  among 
men,  teaching,  dying,  rising  again,  ascending  above  the  heavens, 
and  having  power  above  all  things.  This  sight  will  make  thee 
shake  off  all  terrors  and  errors,  as  the  sun  driveth  away  the  clouds. 
In  a  disputation  w^ith  a  Jew,  Turk,  Papist,  Heretic,  concerning 
God's  infinite  wisdom,  majesty,  power ;  employ  all  thy  wit  and 
industry  to  be  so  profound  and  subtle  as  thou  canst :  but  in  the 
matter  of  Justification,  wherein  thou  dost  wrestle  with  the  law,  sin, 
death,  and  other  spiritual  enemies ;  it  is  the  best  course  to  look 
upon  no  God,  but  Christ  incarnate,  and  clothed  with  thine  own 
nature :  to  fix  thine  eyes  upon  the  man  Jesus  only ;  who  setteth 
himself  forth  unto  thee,  to  be  a  Mediator,  and  saith,  "  Come  unto 
me  all  ye  that  labour,  and  are  heavy  laden,  and  I  will  refresh  you." 
"  To  behold  the  Lamb  of  God,  who  taketh  away  thesins  of  the  world  :" 
and  so  by  the  grace  of  Christ  thou  shalt  understand  the  love  of 
God,  thou  shalt  perceive  his  wisdom,  power,  majesty,  sweetened 
and  tempered  to  thy  capacity :  thou  shalt  find  the  saying  of  Paul 
to  be  most  true,  that  "  in  Christ  are  hid  all  the  treasures  of  wisdom 
and  knowledge:"  that  Christ  in  our  justification  is  all  in  all:  and 
therefore  good  reason  he  should  have  the  first,  and  most  place  in 
'this  argument,  that  his  grace  should  be  named  first  and  last. 

"The  love  of  God,"  is  the  fountain  of  all  goodness  (as  Divines 
speak)  gratiarum  gratia  :  from  which  originally  proceeds  every  per- 
fect gift  and  grace.     For  Almighty  God  hath  not  elected  us  in  re- 


THE    GRACE    OF    OUR    LORD,    ETC.  109 

gard  of  our  works,  or  other  worth :  but  contrariwise,  because  God 
loved  us,  we  do  that  which  is  acceptable  in  his  sight.  "  I  obtained 
mercy  of  the  Lord  (saith  Paul)  to  be  faithful;"  Ut  fidelis  essem, 
non  quia  fidelis  eram,  as  Lombard  aptly. 

The  nature  of  this  short  treatise  will  not  endure,  that  I  should 
wade  far  into  this  abyss.  I  remember  Paul's  exclamation,  "  0 
the  deepness  of  the  riches  both  of  the  wisdom  and  knowledge  of 
God,  how  unsearchable  are  his  judgments,  and  his  ways  past  find- 
ing out !"  And  the  gloss  of  Augustine,  Volentes  disputare  de 
Dei  profundo,  mersi  sunt :  Or,  (as  others)  Versi  sunt  in  profundum. 
I  come  therefore  to  the  Communion  of  the  Holy  Ghost:  a  point 
more  comfortable,  than  ordinarily  felt,  and  yet  more  felt  than  can 
be  disputed.  It  is  said,  Gal.  iv.  6.  "  God  hath  sent  the  spirit  of 
his  Son  crying  in  our  hearts  Abba  Father  :"  he  said  not  calling, 
but  crying  :  and  Rom.  viii.  26,  he  calleth  this  crying  "  unspeakable 
groaning."  When  a  man  is  tempted  and  afflicted,  he  feeleth  the 
strength  of  his  enemies,  and  the  weakness  of  his  flesh :  he  feeleth 
the  fiery  darts  of  Satan,  the  terrors  of  death,  the  wrath  of  God,  all 
these  cry  out  against  him  horribly :  so  that  the  perplexed  soul  sees 
nothing  but  sin  threatening,  heaven  thundering,  the  devil  roaring, 
the  earth  trembling,  hell's  mouth  open  and  ready  to  swallow  him 
up.  But  yet  in  the  midst  of  all  these,  God's  holy  Spirit  crieth  in 
our  hearts,  and  this  cry  doth  outcry  the  clamors  of  the  law,  the 
bellows  of  hell,  and  bowlings  of  infernal  fiends :  it  pierceth  the 
clouds,  and  ascends  up  to  the  ears  of  God,  insomuch  that  the 
blessed  Angels  seem  to  hear  nothing  else  but  this  cry :  "  The  Spirit 
helpeth  our  infirmities,  and  the  strength  of  Christ  is  made  perfect 
through  our  weakness."  For  Christ  is  most  powerful,  when  as  we 
are  most  fearful ;  even  when  we  can  scarcely  groan  :  mark  the  words 
of  Paul;  "  The  Spirit  maketh  intercession  for  us"  in  our  tempta- 
tion ;  not  with  many  words,  or  long  prayers,  he  crieth  not  aloud 
with  tears,  have  mercy  on  me  0  God :  but  only  gives  a  little  sound, 
and  a  feeble  groaning,  as,  "Abba  Father:"  this  is  but  one  word, 
yet  notwithstanding  comprehends  all  things.  Indeed  the  mouth 
speaketh  not,  but  the  good  affection  of  the  soul  crieth  aloud  after 
this  manner  :  0  Lord  God  of  compassion  and  Father  of  mercies^ 
although  I  am  grievously  vexed  on  every  side  with  affliction  and 
anguish ;  yet  am  I  thy  child,  and  thou  art  my  father  in  Christ. 
This  little  word,  or  rather  no  word,  but  a  poor  thought,  conceived 
aright,  passeth  all  the  flowing  eloquence  of  Demosthenes  and  Tully, 
yea  Tertullian  and  all  the  orators  that  ever  were  in  the  world :  for 
this  matter  is  not  expressed  with  words  but  with  groanings,  and  these 


110  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

groanings  are  from  the  blessed  Spirit.  Thus  you  see  the  large  ex- 
tent of  Paul's  aifection,  in  regard  of  the  thing  wished  unto  the 
Corinthians :  "  The  grace  of  Christ,  the  love  of  God,  the  communion 
of  the  Holy  Ghost." 

The  second  extension  is  in  regard  of  the  person,  "  be  with  you 
all :"  for  the  pastor  must  wish  well,  not  only  to  the  best,  or  to  the 
worst,  but  this  prayer  ought  to  be  made  for  every  one  as  well  as  for 
any  one.  There  is  none  so  bad,  but  hath  received  some  grace : 
none  so  good,  but  hath  need  to  receive  more  grace.  Wherefore 
pray  we  still  "  that  the  grace  of  Christ  may  be  with  us  all." 

The  Church  of  England  adds  a  third  extension  in  regard  of  the 
time,  "  for  evermore :''  the  which  is  implied  in  the  text  also,  for  the 
Corinthians  (as  we  read  in  the  former  epistle,)  were  Saints  by  call- 
ing, and  so  doubtless  had  received  already  the  grace  of  Christ,  and 
had  tasted  of  the  love  of  God,  through  the  fellowship  of  the  Holy 
Ghost.  He  doth  therefore  now  desire  that  the  good  work  begun  in 
them,  may  be  perfect :  that  the  grace  received  may  continue  with 
them,  and  increase  daily  unto  the  end,  and  in  the  end;  that  the 
love  of  God  which  cannot  be  greater  secundum  essentiam,  may  be 
greater  secundum  efficientiam,  appearing,  growing,  abounding  in 
them  more  and  more  for  evermore. 


AMEN. 


.  .  1  .     1    1     o(    •  1         C  Nominaliter. 

Amen  is  used  m  holy  bcripture  three  )  .  ,      ,.  -..^ 

^  ,    .  ,        ,  ^  "^  ^      ,   ,  <  Adverbialiter. 

ways  (as  Gabriel  and  Gerson  speak,)  J  y    ,    ,. 

As  a  noun,  for  truth :  Apoc.  iii.  14,  "  These  things  saith  Amen, 
the  faithful  and  true  witness :"  and  so  it  is  added  in  the  conclusion 
of  every  gospel,  and  of  the  whole  Bible,  as  a  seal  to  confirm  that 
which  is  written. 

"In  the  beginning,"  is  the  first,  "Amen"  the  last  word  of  holy 
writ,  a  stately  beginning,  a  strange  ending.  For  what  is  more 
stately  than  antiquity  ?  what  more  strange  than  truth  ?  Hereby 
teaching  us  that  the  Scriptures  have  Vetera  and  vera,  which  are  not 
together  in  any  other  writing.  For  in  humane  learning  many 
things  are  uncertainly  true,  and  more  certainly  untrue :  only  the 
word  of  God  is  sealed  with  "Amen." 


GLORIA  IN  EXCELSIS.  Ill 

Secondly,  As  an  adverb,  for  verily  :  so  Christ  often  in  the  gospel, 
"Amen,  Amen,  dico  vobis." 

Thirdly,  As  a  verb,  signifying,  "  so  be  it :"  Deut.  xxvii.  15.  Dicet 
omnis  populus,  Amen  ;  and  so  it  is  used  in  Paul's  prayer  expounded 
before,  and  in  all  our  collects  :  insinuating  our  earnest  desire,  "that 
those  things  which  we  have  faithfully  asked,  may  be  effectually 
obtained."  And  this  custom  of  answering  the  minister  in  the 
Church  "Amen,"  is  ancient,  as  it  appeareth  in  the  1  Cor.  xiv.  16; 
Justin  Martyr  Apolog.  2,  Hieron.  prolog,  lib.  2,  in  epist.  ad  Galat. 
Angustin.  in  epist.  107 ;  Usum  respondendi  Amen  antiquissimum 
esse  patet,  saith  Bellarm.  lib.  2,  de  Missa,  cap.  16.  Here  is  open 
confession,  I  would  the  Church  of  Rome  would  make  open  restitu- 
tion also.  For  if  the  people  must  answer  the  priest  amen,  then  the 
priest  must  pray  to  the  people's  understanding  :  and  how  shall  they 
understand,  except  common  prayer  be  said  in  a  common  tongue?' 
A  conclusion  agreeable  not  only  to  the  Scriptures,  as  Bellarmine 
acknowledgeth,  and  to  the  practice  of  the  primitive  Church,  (as 
Justine  Martyr  and  Lyra  report,)  and  to  the  patterns  of  other 
liturgies  in  South  India,  Muscovia,  Armenia,  but  even  to  their  own 
constitutions,  and  mass  book  ;  for  their  own  Clement,  and  their  own 
Missal  give  order  that  the  people  should  answer  the  priest  in  many 
things ;  and  how  this  can  be  done  well,  if  the  vulgar  liturgy  be  not 
in  a  language  vulgar,  I  cannot  tell,  Paul  cannot  tell. 

All  may  see  (saving  such  as  the  prince  of  darkness  hath  blinded) 
that  their  own  pens  have  condemned  their  own  prayers :  even  the 
phrases  extant  yet  in  their  service  book :  "  Let  us  pray,  let  us  give 
thanks,  we  beseech,  we  offer,  we  praise,  we  bless,  we  adore,"  specially 
the  people's  answering  "Amen,"  evidently  demonstrate  that  the 
public  devotions  at  the  first  institution  were  common  to  pastor  and 
people :  not  mumbled  in  a  corner  alone  by  the  priest,  or  chanted 
only  by  clerk  and  priest. 

Thus  I  have  briefly  surveyed  all  our  English  Communion  book, 
the  which  (as  Hierom  said  of  John's  Apocalypse,)  Tot  habet  sacra- 
menta,  quot  verba :  every  title  is  grounded  upon  Scripture,  every 
Scripture  well  applied,  every  good  application  agreeable  to  the  most 
ancient  and  best  reformed  liturgies  in  all  ages. 

I  beseech  thee  therefore  (good  reader)  mark  them  diligently, 
which  cause  division  and  offences  contrary  to  the  doctrine  which 
you  have  learned,  and  avoid  them.  For  they  that  are  such,  serve 
not  the  Lord  Jesus  Christ,  but  their  own  bellies,  and  with  fair 
speech  and  flattering  deceive  the  hearts  of  the  simple.     So  the  God 


112  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

of  peace  shall  shortly  tread  down  Satan  under  our  feet,  and  in  fine 
translate  us  from  this  jarring  on  earth,  unto  the  well  agreeing  choir 
of  heaven,  where  all  sing  in  unity  and  uniformity ;  blessing,  and 
glory,  and  wisdom,  and  thanks,  and  honour,  and  power,  and  might, 
be  unto  our  God,  for  evermore.     Amen. 


LEGE    ET   AGE  :    VIVE    ET   VALE. 


ADDENDA. 


The  doctrine  of  an  uninterrupted  succession  of  ministers  and 
sacraments  in  the  Christian  Church,  from  the  times  of  the  Apostles, 
down  to  the  present  day,  is  received  and  believed  by  nearly  all 
'  denominations,  professing  Christianity,  Those  who  doubt  it  must 
also  doubt  the  authenticity  of  the  Bible  itself,  which  passing  through 
the  hands  of  so  many  copyists  was  as  liable  to  corruption  as  the 
sacraments  and  ministry. 

Among  the  prominent  denominations  around  us  who  recognize 
and  act  upon  this  doctrine  are  the  Presbyterians,  Methodist  Epis- 
copalians, Lutherans,  Moravians  and  Romanists.  These  denomi- 
nations, with  many  others  of  like  views,  are  so  strict  and  rigid  in 
preserving  the  Apostolic  succession,  that  we  may  venture  to  chal- 
lenge any  one  to  name  a  single  minister  officiating  among  them, 
throughout  their  ten  thousand  congregations,  who  has  not  been 
regularly  and  duly  set  apart  and  ordained  according  to  their  respec- 
tive usages.  The  Protestant  Episcopal  Church  has  been  so  exact 
and  scrupulous  in  this  matter  that  no  single  name  can  be  exhibited, 
in  the  long  list  of  the  bishops  from  the  present  time  up  to  Arch- 
bishop Parker,  the  regularity  of  whose  ordination  can  be  doubted. 
And  as  we  ascend  from  the  period  of  the  Reformation,  through  the 
early  ages  of  the  English  Church  to  the  Apostles'  own  times,  there 
can  be  brought  forward  no  isolated  instance  of  infidelity  in  pre- 
serving and  handing  down  from  generation  to  generation,  uncorrupt 
and  unchanged,  the  sacred  deposits  received  at  the  Apostles' 
hands,  the  Bible,  the  Sacraments,  as  witnesses,  to  manifest  its  truth 
and  commemorate  its  two  great  doctrines,  and  the  ministry,  to  pub- 
lish its  religion  and  celebrate  its  sacraments.  But  on  the  other  hand 
there  is  much  to  convince  us  of  the  fidelity  of  our  ancestors,  in  the 
care  of  all  these  trusts.  The  Bible,  as  they  gave  it  to  us,  was  in  all 
respects  such  as  they  received  from  the  Apostles.  The  Jews  prove 
their  fidelity  in  keeping  the  Old  Testament,  and  all  Christendom 
attests  it,  respecting  the  New.  The  sacraments  and  ministry  were 
preserved  among  them  unchanged  and  pure,  in  the  year  ^#§,  when 
they  were  visited  by  Augustine,  and  at  the  Reformation  in  conti- 
nental Europe,  Calvin,  a  man,  whose  learning  and  intellect  enabled 
him  to  judge  in  such  matters,  not  only  acknowledged  their  fidelity  in 


114  ADDENDA. 

preserving  these  things,  but  entered  into  a  negotiation  with  the 
Archbishop  of  Canterbury  to  procure  the  English  ministerial  suc- 
cession, for  the  churches  of  Geneva.  That  great  man  failed  in  his 
end,  in  consequence  of  the  wars  and  political  commotions  of  his 
time,  but  his  letters  are  yet  extant,  and  they  go  far  in  establishing 
the  value  which  the  Reformers  attached  to  Apostolic  institutions. 

If  further  evidence  is  asked  upon  this  important  point,  we  select 
out  of  a  mass  of  historical  facts,  one  which  must  strike  every  mind 
with  peculiar  force ;  and  which,  alone,  is  sufficient  to  exhibit  the 
great  jealousy  with  which  the  ancient  Britons  regarded  the  least 
alteration  in  their  established  ecclesiastical  usages.  When  Augus- 
tine came  to  England  in  S^,  with  his  forty  monks,  as  missionaries 
of  Gregory  the  Great,  to  convert  the  Britons  to  the  Christian  faith, 
he  found,  by  the  representation  of  those  who  had  travelled  to  other 
parts  of  the  Island,  that  there  were  already  Christians  there  before 
him,  who  had  existed  in  various  parts  of  Great  Britain  and  Ireland, 
since  the  Apostles'  time.  After  reflection  upon  the  subject  he  deter- 
mined to  obtain  a  conference  with  their  ministers,  and  at  last  suc- 
ceeded in  meeting  them  in  a  convention,  called  by  mutual  consent. 
During  the  interviews  which  followed  it  became  evident  that  they 
disagreed  in  one  point,  viz. :  the  mode  of  calculating  the  day  on 
which  Easter  falls  every  year.  So  tenacious  were  the  Britons  on 
this  seemingly  indifferent  point,  that  all  the  arguments  of  Augustine, 
and  all  the  influence  of  their  king  could  not  induce  them  to  adopt 
the  Roman  method  of  calculation.  They  said,  "we  received  this 
rule  from  the  Apostles,  and  shall  not  change  it  to  please  the  Ro- 
mans." This  controversy  lasted  more  than  one  hundred  years,  and 
at  last  the  conviction  that  the  Roman  method  was  the  proper  one, 
gradually  produced  a  change.  We  ask  the  reader  to  decide,  whether 
it  be  probable  that  these  men,  Avho  were  so  faithful  in  such  small 
things,  would  be  likely  to  be  unfaithful  in  a  matter  of  such  great 
moment,  as  to  admit  hastily  and  irregularly  any  one  to  a  place  in 
the  holy  ministry,  to  teach  the  people  of  God,  to  administer  the 
sacraments,  and  to  rule  in  the  church  of  Christ? 

As  to  the  three  orders  in  the  ministry,  although  that  is  a  separate 
question,  foreign  to  the  one  before  us,  we  may  be  permitted  to  say, 
that  all  the  denominations  which  we  have  named  agree  in  this  point 
also. 

The  Lutherans,  however,  like  Calvin,  were  unable,  owing  to  the 
troubled  state  of  Europe  during  the  Reformation,  to  obtain  and 
keep  up  the  Episcopal  succession,  and  although  they  still  retain  the 
office,  they  have  not  the  tactual  succession,  but  derive  their  ordina- 


ADDENDA.  115 

tion  tliroiigh -what  would  be  called  "ruling  elders,"  or  the  second 
order  of  the  ministry. 

The  Methodist  Episcopal  Church,  like  the  Lutherans,  could  not 
obtain  the  Episcopal  succession,  although  their  great  leader  Dr. 
Coke,  sought  it  eagerly  both  in  America  and  from  England ;  and 
they  also  preserved  the  oflBce,  although  they  could  not  get  the  out- 
ward Divine  commission  in  tactual  succession.  Their  authority  is 
derived  through  the  second  order  in  the  ministry,  i.  e.  Presbyters. 

The  Presbyterian  Church  recognizes  the  three  orders,  but  confines 
the  bishop's  jurisdiction  to  a  single  congregation  or  parish.  Their 
tactual  succession  is  involved  in  much  obscurity  during  the  Refer- 
mation,  and  cannot  be  traced  beyond  that  period.  Calvin  became 
a  lecturer  in  Paris  before  he  was  admitted  to  deacon's  orders  in 
the  church  of  France,  and  being  driven  thence  found  a  refuge  iu 
Geneva,  where  he  proceeded  at  once  to  preach,  without  any  recorded 
ordination.  Whether  the  other  Reformers  who  were  the  fathers  of 
the  Presbyterian  church  ever  had  an  outward  commission  to  admin- 
ister the  sacraments,  is  a  query  which  we  must  not  discuss  here. 
As  these  questions  relate  to  the  visible  church,  and  not  to  the  spirit- 
uality and  individual  excellence  of  ministers  and  people,  their 
discussion  should  not  excite  jealousy  and  strife ;  but  rather  be  con- 
ducted in  love  and  with  forbearance ;  and  if  the  church  can  maintain 
her  integrity,  though  men  do  not  come  over  to  her,  they  should  at 
least  admire  her  fidelity,  and  prize  her  as  a  great  means  in  God's 
hand  of  publishing'  the  truth,  and  training  up  many  and  great  men 
in  the  ways  of  God. 

We  annex  a  map  of  the  ministerial  authority  succeeding  from 
hand  to  hand,  through  three  several  channels,  all  originating  in  the 
Apostles,  and  all  combining  in  the  American  Episcopate. 

Illustrations  of  these  several  channels  will  be  given  hereafter. 

It  may  be  easy  for  ignorant  men  to  laugh  at  and  ridicule  this 
doctrine  of  the  succession,  as  others  do  the  genuineness  of  such 
parts  of  the  Bible,  as  they  do  not  like ;  and  some  the  whole  Bible : 
but  let  such  persons  accept  our  challenge,  which  we  now  give  them, 
and  disprove  the  fact,  stated  in  the  ordinal,  "it  is  evident,  that 
these  three  orders  have  existed  in  the  church  from  Apostolic  times  ;" 
let  them  show  where  the  break  happened  in  this  chain,  if  it  ever 
did  occur. 

Our  ecclesiastical  adversaries  have  been  tinkering  at  the  links  of 
this  chain  for  three  hundred  years ;  and  although  they  all  say  that 
there  is  a  break  in  it  somewhere,  yet  no  one,  even  looking  through 
the  magnifier,  prejudice,  has  been  able  to  find  the  flaw. 


116  ADDENDA. 


EXPLANATION  OF  THE  CHART. 

"No  man  taketh  this  honour  to  himself,  but  he  that  is  called  of 
God,  as  was  Aaron." 

"  The  things  which  thou  hast  heard  of  me,  the  same  commit  thou 
to  faithful  men,  who  shall  he  able  to  teach  others  also."  2  Tim.  ii.  2. 

The  authority  to  teach  God's  people  and  minister  the  ordinances 
may  be  had  in  two  ways,  and  in  no  other. 

1st.  Miraculously,  as  Moses  and  Samuel,  who  without  any  "  laying 

on  of  hands"  did  rule,  teach,  and  offer  sacrifice. 
2d.  By  law,  as  Aaron  and  Joshua,  Matthias  and  Timothy. 

In  the  Christian  church,  miracles  have  ceased,  and  God  has  given 
us  ordinary  and  regularly  authorized  ambassadors,  who  were  directed 
to  "  commit  what  they  had  received  to  faithful  men,  who  should 
likewise  hand  it  down  to  others,  so  that  all  churches  are  now  ex- 
ceedingly scrupulous  in  examining  a  minister's  commission,  and  if  it 
be  not  regular,  they  give  him  a  new  one,  before  he  can  minister  to 
their  people.  The  Protestant  Episcopal  Church  of  America  has 
received  her  authority  to  administer  the  sacraments  and  preach 
the  gospel  as  Christ's  agent  and  representative,  through  three  dis- 
tinct channels,  which  are  represented  by  the  chains  on  the  chart,  all 
emanating  from  Jerusalem,  and  combining  in  England. 

The  first  chain  represents  the  Apostle  who  carried  the  gospel 
into  Britain  in  the  beginning  of  the  Christian  dispensation :  there 
it  remained  during  many  centuries,  until,  during  the  period  prior  to 
the  Reformation,  when  it  began  to  manifest  its  light  to  all  Europe, 
and  from  the  little  Island  of  Jona  in  the  Irish  sea,  it  sent  forth 
teachers  into  many  of  the  continental  states.  This  is  represented  by 
the  chains  of  light  radiating  from  Jona. 

The  second  chain,  coming  through  Aries  in  France,  represents 
the  church  of  France,  planted  by  Apostolic  hands,  and  in  the  year 
'^SS,  giving  the  Episcopate  to  Augustine,  who,  although  the  expense 
of  his  mission  was  borne  by  Gregory  the  Great,  did  not  go  to  Italy 
for  consecration,  but  was  consecrated  in  Aries. 

The  third,  represents  the  succession  which  in  latter  times,  was 
derived  through  the  Italian  church,  by  the  consecration  of  one  of 
the  English  bishops  in  Italy,  prior  to  the  Eeformatipn. 

It  may  be  well  to  remark,  concerning  the  last  named  succession, 
that  the  church  of  Rome  has  not  corrupted  the  succession,  but  the 
doctrine  which  she  delivers  us ;  and  consequently  the  priests  of 
Rome  like  the  sons  of  Ely  may  be  duly  ordained  and  appointed 


ADDENDA. 


117 


"as  was  Aaron,"  and  godly  Hannahs  may  through  them  worship 
God,  and  through  them  the  succession  may  descend  to  Zacharias, 
while  their  wickedness  may  send  the  ark  out  of  their  own  country, 
and  break  the  neck  of  their  old  doting  father. 

We  should  not  be  ashamed  of  the  "royal  priesthood,"  even 
though  it  be  in  Rome :  but  we  may  oppose  "  Roman  priestcraft" 
even  though  it  be  in  the  church. 

This  chart,  however,  shows  that  we  do  not  suffer  much  by  the 
addition  of  the  Italian  succession,  which  is  lost  and  mingled  among 
the  others :  and  is  the  addition  of  one  bishop  to  a  church  which 
already  had  scores  of  them. 

SUCCESSION  OF  BISHOPS  FROM  THE  APOSTLES. 

Succession  of  Bishops  from  the  Apostle  St.  John,  and  also  from  the  Apostles 
St.  Peter  and  St.  Paul  to  the  present  Bishops  of  the  American  Church : — 


First  Century. 


ST.  JOHN, 

St.  Polycarp,  Bishop  of  Smyrna. 

Bisliops  of  Lyons, 

Pothinus, 

Seco7id  Century. 
Ireneus, 

Zachai'ias, 

Elias,  who  consecrated  the  Bishops  of  Aries. 


Faustinus, 

Yerus, 

Julius, 

Platony, 

Vocius, 

Maximus, 

Tetradus, 


Trophinus, 

Third  Century. 
Regulus, 

Martin  I., 

Victor, 


ST.  PETER  AND  ST.  PAUL. 

BisJiops  of  Borne. 
Linus, 
Anecletus, 
Clement. 

Evarestus, 

Alexander, 

Xystus  or  Sistus  I., 

Telesphorus, 

Hyginus, 

Pius  I., 

Anicetus, 

Soter, 

Eleutherius, 

Victor  I., 

Zephyrinus. 

Calixtus  I., 

Urban  I., 

Pontianus, 

Anteros, 

Fabianus, 

Cornelius, 

Lucius  I., 

Stephanus  I., 

Sixtus  II., 

Dyonisius, 

Felix  I., 

Eutychianus, 

Caius, 

Marcellinus. 


118 


ADDENDA. 


Bishops  of  Rome,  cori'd. 

Verissimus, 

Justus, 

Albinus, 

Martin, 

Antiochus, 

Elphidius, 

Licarius, 


Fourth  Century. 

Bishops  of  Aries,  con^d. 
Marinus, 
Martin  II., 
Valentine, 
Saturnius, 
Arternius, 
Concerdius, 
Heros, 


Bishops  of  Rome,  conUl. 

Marcellus  I., 
Eusebius, 
Melcliiades, 
Silvester  I., 
Mark, 
Julius  I., 
Liberius, 
Damasus  I., 
Siricius, 
Anastasius  I. 


Eucherius  I., 

Patiens, 

Lupicinus, 

Rusticus, 
Stephanus, 


Viventiolus, 

Eucherius  II., 

Lupus, 

Licentius, 

Sacerdos, 

Nicetus, 

Priscus, 

^Etherius. 


Fifth  Century. 
Patroclus, 
Honoratus, 
Hilary, 
Ravenus, 
Augustalis, 
Leontius, 
-Nonius, 

Sixth  Century. 

Ceserius, 

Ananius, 

Aurelian, 

Sapandus, 
Licerius, 

ViRGILIUS. 


Seventh  Century. 


Innocent  I., 

Zosimus, 

Boniface  I., 

Celestine  I., 

Sixtus  III., 

Leo.  I.,  or  the  Great, 

Hilarius, 

Simplicius, 

Felix  III., 

Gelaslus  I., 

Anastasius  II., 

Symmachus. 


Hormisdas, 
John  I., 
Felix  IV., 
Boniface  II. 
John  II., 
Agapetus  I., 
Sylverius, 
Vigilius, 
Pelagius  I., 
John  III., 
Benedict  I., 
Pelagius  II., 
Gregory  I. 


Sabinus, 
Boniface  III., 
Boniface  IV., 
Adeodatus, 
Boniface  V., 
Honorius  I., 
Severinus, 
John  IV., 
Theodore  I., 
Martin  I., 
Eugenius  I., 

VlTALIAN. 


ADDENDA. 


119 


II. 

ArchhisJwps  of  Canterbury. 


Seventh  Century. 
Augustine, 
Laurence, 
Melitus, 
Justus, 
Honorius, 
Adeodatus, 
Theodore, 
Berthwald. 

Eighth  Century. 
TatTvine, 
Nothelm, 
Cuthbert, 
Bregwin, 
Lambert, 
J^lthelred. 

Ninth  Century. 
Wulfred, 
Theogild, 
Ceolnoth, 
^thelred, 
Plegmund. 

Tenth  Century. 
Athelm, 
Wulfelm, 
Odo  Severus, 
Dunstan, 
^thalgar, 
Siricus, 
Alfric. 

Eleventh  Century. 
Elphege, 
Lifing, 
^thelnoth, 
Edsius, 
-Robert, 
Stigand, 
Lanfranc, 
Anselm. 

Twelfth  Century. 
Rodolphus, 
William  Corbell, 
Theobald, 
Thomas  a'Becket, 
Richard, 
Baldwin, 

Reginald  Fitzjocelin, 
Hubert  Walter. 


Thirteenth  Century. 
Stephen  Langton, 
Richard  Wetherfield, 
Edmund, 
Boniface, 
Robert  Kilwarby, 
John  Peckham, 
Robert  Winchelsey. 

Fourteenth  Century. 
Walter  Reynold, 
Simon  Mepham, 
John  Stratford, 
Thomas  Bradwardin, 
Simon  Islop, 
Simon  Langham, 
William  Whittlesey, 
Simon  Sudbury, 
William  Courtney, 
Thomas  Arundel. 

Fifteenth  Century. 
Henry  Chichely, 
John  Staiford, 
John  Kemp, 
Thomas  Bourcher, 
John  Morton. 

Sixteenth  Century. 
Henry  Dean, 
William  Warham, 
Thomas  Cranmer, 
Reginald  Pole, 
Matthew  Parker, 
Edmund  Grindal, 
John  Whitgift. 

Seventeenth  Century. 
Richard  Bancroft, 
George  Abbott, 
William  Laud, 
William  Juxon, 
Gilbert  Sheldon,* 
William  Sancroft, 
John  Tillotson, 
Thomas  Tennison. 

Eighteenth  Century. 
William  Wake, 
John  Potter, 
Thomas  Herring, 
Matthew  Hutton, 
Thomas  Seeker, 
Frederick  Cornwallis, 
John  Moore. 


Scottish  Bishops. 

Seventeenth  Century. 
James  Sharpe, 
Alexander  Burnet, 
Alexander  Ross. 

Eighteenth  Century. 
Arthur  Ross, 
John  Fullerton, 
Arthur  Miller, 
Andrew  Lunsden, 
David  Freebairn, 
Thomas  Rattray, 
Robert  Keith, 
Robert  White, 
William  Falconer, 
Robert  Kilgour. 


*  Who,  whUe  Bishop  of  London,  consecrated  James  Sharpe  Archbishop  of  St.  Andrews. 


120  ADDENDA. 

Robert  Kilgour,  Bishop  of  Aberdeen,  and  Primus  of  the  Scottish  Clmrch, 
consecrated  Samuel  Seabury,  Bishop  of  Connecticut,  first  Bishop  of  tlie  American 
Church,  Nov.  14,  1784. 
Q}         John  Mo^re,  Archbishop  of  Canterbury,  consecrated  William  White,  Bishop 
/      of  Pennsylvania,  second  Bishop  of  the  American  Church,  Feb.  4,  1787. 


III. 

Senior  Btslwiis  of  the  American  Church.'^ 
Eighteenth  Century,  Nineteentli  Century. 

Samuel  Seabury,  Alexander  Viets  Griswold, 

William  White.  Philander  Chase. 

A  succession  of  Bishops  may  also  be  traced  from  St.  James,  the  first  Bishop  of 
Jerusalem,  to  the  American  Bishops,  viz. :  in  the  See  of  Jerusalem  to  John  III., 
the  51st  Bishop,  who,  in  the  year  523,  consecrated  Da,vid,  Archbishop  of  St.  Da- 
vid's, in  Wales ;  and  in  the  See  of  St.  David's  to  the  present  time :  or  to  the 
period  of  the  Reformation,  vrhen  it  comes  through  Matthew  Parker  and  his  asso- 
ciates. 

*  The  American  Bishops  are  on  a  footing  of  entire  equality  as  to  Episcopal  rights ;  hut  certain  duties 
of  an  executive  character  (levolye  on  the  one  who  happens  to  he  senior  in  the  Episcopate. 


THE  FIRST  SUNDAY  IN  ADVENT. 

THE  EPISTLE. 

ItOM.  XIII.  8. — "  Owe  notldng  to  any  man  hut  this,  that  ye  love  one 

another^'  ^-c. 

It  is  a  good  observation  of  Tertullian,  that  heretics  are  wont 
first  to  persuade,  then  to  teach :  on  the  contrary,  that  orthodoxes 
used  first  to  teach,  and  then  to  persuade  :  the  which  is  St.  Paul's 
ordinary  method,  first  monere,  then  movere.  This  Epistle  then 
allotted  for  this  day  being  suitable  to  the  rest  of  his  writing, 
ofi"ereth  unto  your  consideration  two  principal  points. 

1.  An  admonition  :  "  Owe  nothing  to  any  man  but  love." 

/'  1.  From  the  worthiness  of  the  thing:  "He 

2.  A  double  reason  \       that  loveth,  hath  fulfilled  the  law." 

of  the  same  :      J  2.  From  the  fitness  of  the  time  :  "  Consider- 

(       ing  the  season,  that  it  is  now  time,"  &c. 

In  his  admonition  ob-  C  1.  A  precept:  "  Owe  nothing,"  &c. 

serve  two  things  :      ^  2.  An  except :  "But  to  love  one  another." 

rp,     n    ^  ^  n    •     '        (Really:  "For  we  may  not  oe^e." 
Ihe  first  doth  msmu-  >  .^^  ,,  "^       „  7  .      ,, 

^     ,,    ^  ,  <(Jjully:  ^^  Owe  nothing. 

ate,  that  we  must  pay      J  r^  ^^  m  ,, 

^  ''      r  (ienerally:  "  io  a?^y  man. 

Some  divines  have  stretched  this  unto  all  manner  of  duties  as 
well  of  love  as  law :  making  it  a  conclusion  of  the  former  doctrine ; 
"  Give  to  all  men  their  due :  tribute  to  whom  tribute,  custom  to 
whom  custom,"  &c.  Estote  debitores  omnibus,  ut  nemini  debeatis: 
(Be  debtors  to  all,  that  ye  may  be  indebted  to  none :)  as  Luther 
observes,  a  strange,  yet  a  true  saying ;  and  it  hath  a  parallel, 
1  Cor.  iii.  18  :  "  If  any  man  among  you  seem  to  be  wise  in  the 
world,  let  him  be  a  fool  that  he  may  be  wise."  In  like  manner, 
he  that  will  live  out  of  debt  in  the  world,  let  him  owe  so  much  unto 
every  one,  that  he  owe  nothing  unto  any  one :  so  Paul  who  kept 
nothing  from  any  man,  was  notwithstanding  through  his  love  debtor 
to  many,  servant  to  all.  Others  restrain  this  unto  pecuniary  debts, 
arising  ex  promisso,  et  commisso,  (from  promise  or  from  committal). 
Our  promises  are  due  debt,  Psal.  xv. :  "  The  man  that  will  rest  upon 

9 


122  THE   OFFICIAL   CALENDAR   OF  THE   CHURCH. 

God's  holy  hill,  must  not  swear  to  his  neighbour  and  disappoint  him, 
though  it  be  to  his  own  hindrance."  The  word  of  an  honest  man 
ought  to  be  as  current  as  his  coin.  Pomponius,  an  heathen  man, 
is  reported  to  have  been  so  constant,  as  he  never  made  a  lie  himself, 
nor  could  suffer  a  lie  in  others :  every  christian,  and  a  gentleman, 
albeit  not  a  christian,  ought  to  be  just  in  all  his  words,  as  well  as 
righteous  in  all  his  ways.  It  is  sound  counsel  in  affairs  of  the  world ; 
fast  bind,  fast  find.  Plus  enim  creditur  annulis  quam  animis,  as 
Seneca  wittily :  For  the  seals  of  men  are  more  regarded  than  their 
souls ;  and  yet  ipse  dixit  of  a  christian  Pythagoras,  is  as  sufficient, 
as  Quod  scripsi  scripsi,  of  a  Jewish  Pilate. 

Debts,  ex  commisso,  be  manifold :  some  by  borrowing,  some  by 
buying,  some  by  secret  fraud,  some  by  violent  oppression.  It  is  not 
a  fault  simply  to  borrow,  for  then  there  could  be  no  letting,  no 
lending,  no  trading  in  the  world  :  then  only  debt  is  deadly  sin, 
when  a  man  hath  neither  means  nor  meaning  to  repay,  Psal.  xxxvii. 
12,   "  The  wicked  borroweth,  and  payeth  not  again." 

Some  men  hold  restitution  a  point  of  popery:  borrowing  by 
Calvin,  and  paying  by  the  Bible :  but  Bishop  Latimer  avoweth 
upon  his  credit,  that  in  this  all  writers  agree,  both  old  and  new, 
"  that  restitution  is  necessary  to  salvation :  either  restitution  open 
or  secret,  or  else  hell.''  It  is  easy  to  show  that,  in  a  particular 
account,  which  he  delivered  in  a  gross  sum  :  first,  it  was  a  received 
opinion  among  the  fathers  in  the  days  of  Augustine.  Non  remittitur 
peccatum,  nisi  restituatur  ablatum.  (Sin  is  not  remitted,  unless 
restitution  be  made.)  Afterwards  entertained  of  the  best  civilians, 
and  all  the  canonists  and  schoolmen  without  exception,  and  still 
embraced  of  our  learned  Protestant  divines,  Illyricus,  Brentius, 
Aretius,  in  the  exposition  of  the  words  of  Zaccheus,  "  If  I  have 
taken  from  any  man  by  forged  cavillation,  I  restore  him  four  fold." 
Melancton,  Zanchius,  Perkins,  and  all  that  understand  any  thing 
at  all.  For  no  man  except  a  new  man  is  saved  ;  he  must  repent 
and  be  born  again.  Now  where  there  is  unfeigned  repentance,  there 
is  contrition  for  sin  ;  where  contrition  for  sin,  there  detestation  of 
sin  ;  where  detestation  of  sin,  there  followeth  amendment  of  life. 

Zaccheus  renewed  in  mind  was  altered  in  manners.  He  that  stole 
must  steal  no  more :  such  then  as  detain  the  goods  others  unjustly 
without  satisfaction  or  restitution,  are  not  sorry,  but  rejoice  rather 
in  doing  of  evil. 

2.  We  must  pay  fully:  "owe  nothing."  Many  men  are  willing  to 
pay  some  part  of  their  debts,  but  they  cannot  endure  to  restore  all: 
they  will  not  compound,  except  the  creditor  will  take  ten  shillings 


THE   FIRST   SUNDAY  IN    ADVENT.  123 

in  the  pound — a  common,  but  not  a  commendable  course,  for  a  mite 
is  debt  so  well  as  a  million  ;  tam,  albeit  not  tantum ;  so  good  a 
debt,  howsoever  not  so  great  a  debt :  if  we  must  owe  nothing,  then 
there  must  be  full  payment  of  every  thing.  If  we  cannot  pay,  God 
assuredly  will  accept  of  votal  restitution  as  well  as  of  actual :  of  that 
which  is  in  affect,  as  if  it  had  been  in  effect.  As  Paul  showeth 
in  the  like  case:  "For  if  there  be  first  a  willing  mind,  it  is  accepted 
according  to  that  a  man  hath,  and  not  according  to  that  he  hath 
not:"  Illud  pro  facto  reputat  Deus,  quod  homo  quidem  vero  voluit, 
sed  non  valuit  adimplere.  (God  accounts  that,  as  done,  which  a 
man  sincerely  desires  to  do,  but  cannot  perform.) 

3.  We  must  pay  generally  :  "  owe  nothing  to  any  :"  whether  he 
be  friend  or  foe,  rich  or  poor,  stranger  or  neighbour :  restore  all  to 
all.  If  any  man,  corrupting  or  corrupted  in  secular  ofiices,  hath 
injured  many  whom  he  doth  not  know,  then  his  best  course  is  to 
restore  to  God,  that  is,  to  the  Church  and  to  the  poor.  Touching 
these  and  the  like  questions  of  debt,  the  learned  may  further 
examine  Thomas,  Cajetan,  Aragon,  Emanuel  Sa,  with  many  more ; 
but  the  best  schoolman  in  this  argument  is  thine  own  conscience  : 
For  "whatsoever  is  not  of  faith  is  sin."  That  is,  all  thou  con- 
demnest  in  thine  heart  for  sin,  to  thee  is  sin :  satisfy  then  all  others 
so  far,  that  thoumayest  satisfy  thyself;  "owe  nothing  to  any." 

Yet  this  precept  hath  his  except;  "But  this,  that  ye  love  one 
another:"  here  then  observe  first  a  difference  between  civil  debts 
and  religious.  A  civil  debt  once  paid  is  no  more  due :  but  charity 
being  paid  is  still  due,  debetur  etiam  reddita;  when  a  man  dis- 
chargeth  other  debts,  accedit  ad  eum  cui  datur,  sed  ab  eo  recedit 
a  quo  datur.  (Obligation  leaves  him,  who  pays,  and  approaches 
him  who  is  paid.)  But  in  paying  the  debt  of  love,  the  more  we  give, 
the  more  we  have.  As  Augustine  doth  excellently  gloss  this  Text : 
peruse  the  cited  Epistle,  for  it  is  short  and  sweet :  of  worldly  wealth 
it  may  be  said  truly,  bonum  quo  communius  eo  minus :  (It  is  good 
where  it  is  rare ;)  but  in  spiritual  riches  it  is  quite  contrary,  bonum 
quo  communius  eo  majus :  (It  is  good  where  it  is  abundant ;)  or  as 
the  Philosopher,  eo  melius,  in  the  word  of  Solomon,  "  He  that 
scattereth,  increaseth  :  in  this  except  then,  I  note  with  Gorran, 

C   Matter,      ^  C  diligatis. 

The  }  Manner,     (    in  the  word    <  invicem. 
^  Privilege,  \  (  nisi. 

The  matter  is  to  love  :  the  manner  mutually  to  love  :  the  privilege 
continually  to  love,  "Owe  nothing  but  love:  for  he  that  loveth 


124  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

another  fulfilleth  the  law."  This  is  the  first  reason  in  forcing  the 
former  exhortation ;  and  it  is  taken  from  the  worthiness  of  the 
thing.  "Love  is  the  fulfilling  of  all  the  Law;"  which  he  proves  by 
this  induction :  "  Thou  shalt  not  commit  adultery,  thou  shalt  not 
kill,  thou  shalt  not  steal,  thou  shalt  not  bear  false  witness,  thou  shalt 
not  lust :"  and  if  there  be  any  other  commandment,  it  is  all  com- 
prehended in  this  saying  :  namely,  "Love  thy  neighbour  as  thyself." 
Love  doth  no  evil  unto  his  neighbour :  in  deed,  forbidden  in  the 
sixth,  seventh  and  eighth  commandments :  in  word,  forbidden  in 
the  ninth :  in  thought,  forbidden  in  the  tenth.  Love  then  is  the 
complement  of  the  whole  law  concerning  our  duty  to  God  and  man. 
For  our  love  to  man  ariseth  originally  from  our  love  to  God : 
Amicum  in  Domino,  inimicum  pro  Domino :  We  love  our  friend  in 
the  Lord  :  our  foe  for  the  Lord.  This  (saith  Luther)  is  the  shortest 
and  longest  Divinity :  the  shortest  as  touching  the  words  and  sen- 
tence: but  as  touching  the  use  and  practice  it  is  more  large,  more 
long,  more  profound,  and  more  high  than  the  whole  world.  I  shall 
often  handle  this  common  place,  especially  Epistle  on  Quinquagesima 
Sunday. 

I  come  now  to  the  second  argument,  from  the  fitness  of  the  time: 
ver.  2.  "This  also  we  know  the  season,  how  that  it  is  time,  that 
we  should  awake  out  of  sleep :  for  now  is  our  salvation  nearer,"  &c. 
The  sum  of  it  is,  that  we  must  be  more  studious  in  performing  our 
duty  now  than  heretofore  when  we  did  first  believe :  for  we  must  go 
forward  and  grow  upward :  from  grace  to  grace,  from  virtue  to 
virtue,  till  we  be  of  full  growth  in  Christ  Jesus :  or  as  it  is  here, 
till  we  have  "put  on  the  Lord  Jesus."  A  violent  motion  is  quick 
in  the  beginning,  but  slow  in  the  end :  a  stone  cast  upward,  is  then 
most  weak  when  it  is  most  high  ;  but  a  natural  motion  is  slow  in  the 
beginning,  but  quicker  in  the  end :  for  if  a  man  from  a  tower  cast 
a  stone  downward,  the  nearer  to  the  centre,  the  quicker  is  the  mo- 
tion :  and  therefore  when  a  man  at  his  first  conversion  is  exceeding 
quick,  but  afterward  waxeth  every  day  slower  and  slower  in  the 
ways  of  the  Lord,  his  motion  is  not  natural  and  kind,  but  forged 
and  forced :  otherwise  the  longer  he  liveth,  and  the  nearer  he  comes 
to  the  mark,  the  more  swiftly  would  he  run,  the  more  vehemently 
contend  for  that  everlasting  crown,  which  he  shall  obtain  at  his 
race's  end. 

"  The  nighf  is  passed,  and  the  day  is  come."  Some  by  night 
understand  the  life  present ;  and  by  day  the  world  to  come  :  in  this 
life  many  things  are  hidden  as  in  the  dark,  but  at  the  last  and 
dreadful  day,  the  books  and  registers  of  all  our  actions  shall  be  laid 


THE  FIRST  SUNDAY  IN  ADVENT.  125 

open,  and  all  things  appear  naked  as  they  are,  to  God,  men,  angels, 
devils.  If  we  make  but  twelve  hours  in  our  night,  and  six  ages  in 
the  world,  as  usually  divines  account ;  then  five  thousand  years, 
that  is,  ten  hours  of  the  night  were  past,  when  Paul  wrote  this  :  and 
since  that  almost  sixteen  hundred  years,  that  is,  an  hour  and  a  half 
and  a  quarter ;  so  that  now  there  can  remain  but  some  few  minutes, 
and  then  the  terrible  day  of  the  Lord  will  come,  "  When  the  heavens 
shall  pass  away  with  a  noise,  and  the  elements  shall  melt  with  heat, 
and  the  earth  with  the  works  therein  shall  be  burnt  up."  Where- 
fore seeing  the  end  of  this  night,  and  beginning  of  that  day  is  at 
hand,  let  us  cast  away  the  works  of  darkness,  and  put  on  the  whole 
armour  of  light. 

Others  more  fitly  by  night  understand  the  time  of  ignorance  ;  by 
day,  the  time  of  knowledge  :  by  night,  the  law  wherein  our  Saviour 
Christ  was  only  shadowed ;  by  day,  the  Gospel  wherein  he  is  openly 
showed :  and  so  salvation  is  nearer  because  clearer.  Our  Apostle's 
argument  then  is  like  that  of  John  the  Baptist;  "Repent,  for  the 
kingdom  of  God  is  at  hand,"  Matt.  iii.  2. 

The  Gospel  is  the  day,  Christ  is  the  light :  faith  is  the  eye  which 
apprehends  this  light :  and  therefore  seeing  the  day  is  come,  let  us 
cast  away  the  works  of  darkness,  and  put  on  the  armour  of  light. 

Sinners  are  called  the  works  of  darkness :  "  The  fool  maketh  a 
mock  of  sin :  as  Abner  called  fighting  a  sport :  "  Let  the  young 
men  arise  and  play  before  us :"  so  many  men  make  sin  their  ordi- 
nary pastime :  but  our  Apostle  terms  it  a  work,  and  the  wise  man  a 
weary  work  too:  Wisd.  v.  7.  "We  have  wearied  ourselves  in  the 
ways  of  wickedness:"  a  work  it  is,  but  black  work  :  a  deed  of  dark- 
ness ;  in  that  it  doth  begin  from  Satan,  who  is  the  prince  of  dark- 
ness, and  end  in  hell,  which  is  utter  darkness.  See  the  song  of 
Simeon :  and  Aquin.  lect.  3,  upon  this  chapter. 

Holy  virtues  are  called  armour  of  light :  armour,  because  with 
them  a  Christian  must  fight  against  his  enemies :  Eph.  vi.  See  Epist. 
Dom.  21,  post  Trin.    Light  in  three  respects. 

1.  As  proceeding  from  God,  who  is  the  Father  of  lights :  Jam.  i.  17. 

2.  Shining  before  men,  as  lights  in  the  world :  Matt.  v.  16. 

3.  Enduring  the  light:  John  iii.  20,  21,  "He  that  doeth  evil, 
hateth  the  light :  but  he  that  doeth  truth,  cometh  to  the  light." 

"Let  us  walk  honestly,"  &c.  That  is,  comely:  night-walkers  are 
negligent  in  their  habits,  an  old  gown  will  serve  their  turn,  without 
rufi"  or  cufi",  or  other  handsome  trim.  But  in  the  day  men  are 
ashamed,  except  they  be  in  some  good  fashion  according  to  their 
quality.     Seeing  then  the  night  is  past,  and  the  day  is  come,  let  us 


126  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

put  off  our  night  clothes,  and  put  on  our  apparel  for  the  day,  so 
walking  as  we  care  not  who  seeth  us,  in  all  comeliness  and  honesty. 
The  drunkard  is  in  his  night-gown :  the  fornicator  is  in  his  night- 
gown ;  the  factious  schismatic  full  of  strife  in  his  night-gown  too : 
for  he  loves  no  comeliness  in  the  Church. 

"  Not  in  eating  and  drinking,  neither  in  chamhering  and  wanton- 
ness, neither  in  strife  and  envying."  Here  the  Novelists  except 
against  our  translation.  For  we  should  read  surfeiting  and  drunken- 
ness. 

In  general  concerning  mistranslation,  I  refer  them  unto  those 
whom  it  more  properly  concerns  ;  I  know,  they  know  we  can  easily 
find  faults  in  the  Geneva  translation  of  the  Psalms  in  English  metre 
used  most,  and  preferred  best  of  all  Scriptures  in  their  private  and 
public  devotions.  If  a  Salamandry  spirit  should  traduce  that  godly 
labour,  as  the  silenced  ministers  have  wronged  our  "  Communion 
Book,"  he  would  object  peradventure  that  sometime  there  wants  in 
it  reason,  as  well  as  rhyme.  Lactantius  reports  of  Arcesilas,  that 
having  thoroughly  considered  the  contradictions  and  oppositions  of 
philosophers  one  against  another,  in  fine  contemned  them  all :  even 
so  worldlings  and  atheists,  pending  the  differences  of  Christians 
in  matters  of  religion,  have  resolved  to  be  of  no  religion.  And 
understanding  the  violent  contentions  about  forms  of  prayer,  and 
translations  of  Scriptures,  use  no  prayer,  no  Bible,  but  make  Lucian 
their  Old  Testament,  and  Machiavell  their  New. 

The  Church,  like  Paul,  means  too  much  eating  and  drinking,  for 
it  is  lawful  to  eat  all  manner  of  meat,  whether  it  be  flesh  or  fish. 
But  there  be  certain  hedges  over  which  we  may  not  leap :  The 
first  hedge  is  Levit.  xix.  26.  "  Thou  shalt  not  eat  the  flesh  with 
the  blood:"  that  is  to  say,  raw  flesh:  for  if  we  should  ordinarily 
devour  raw  flesh,  it  would  engender  in  us  a  certain  cruelty,  so  that 
at  length  we  should  eat  one  another,  as  divines  expound  that  place. 
We  may  not  be  canibals  or  man-eaters,  against  this  sin  God  hath 
set  an  high  hedge,  "  Thou  shalt  not  kill :"  extreme  famine  made 
mothers  murderers,  and  turned  the  sanctuary  of  life  in  the  sham- 
bles of  death :  extreme  necessity  breaks  all  hedges  of  nurture  and 
nature :  but  in  ordinary  course,  man  is  no  meat  for  man :  but  as 
Ignatius  said,  only  manchet  for  God,  a  service  and  sacrifice  for  his 
maker.  Happily  some  will  say,  well  then,  if  I  devour  not  man's 
flesh,  I  may  eat  whatsoever  I  list,  howsoever  I  get  it.  No,  God 
hath  set  a  second  hedge;  "Thou  shalt  not  steal:"  thou  mayest 
not  take  thy  neighbour's  ox  out  of  his  stall,  nor  his  sheep  out  of  his 
fold,  nor  his  fish  out  of  his  pool,  but  thou  must  feed  on  thine  own 


THE  FIRST  SUNDAY  IN  ADVENT-  127 

meat  bought  into  thine  own  house,  or  brought  up  in  thine  house, 
on  that  onlj  which  is  given  or  gotten  honestly. 

Neither  mayest  thou  commit  gluttony  with  thine  own,  for  there 
is  a  third  hedge,  Luke  xxi.  34.  "  Take  heed  to  yourselves,  lest  at 
any  time  your  hearts  be  oppressed  with  surfeiting  and  drunkenness. 
The  gut  is  a  gulf,  vitse  Charybdis,  as  Diogenes  aptly:  for  some 
men  draw  all  their  patrimony  through  their  throat.  As  the  Baby- 
lonians used  daily  to  sacrifice  to  their  Bel ;  so  the  glutton  to  his 
belly ;  making  it  his  God,  Phil.  iii.  19.  Eat  therefore  moderately 
meat  that  is  meet,  not  too  much,  but  so  much  as  doth  neither  prse- 
cidere'  nor  excidere  necessitatem.  (Neither  exceed  nor  fall  short 
of  what  is  requisite.) 

It  is  lawful  sometimes  to  feast,  and  to  provide  delicates  as  well 
as  cates  ;  using  dainty  bread  instead  of  daily  bread :  but  we  may 
not  with  the  rich  epicure  fare  deliciously  every  day,  for  this  is 
dissipare,  non  dispensare  bona  Domini,  prodigally  to  waste,  not 
frugally  to  spend  the  gifts  of  our  Lord  bestowed  upon  us :  neither 
mayest  thou  take  measurably  what  and  when  thou  list,  for  there  is 
a  fourth  hedge.  Bom.  xiv.  15.  "  Destroy  not  him  with  thy  meat 
for  whom  Christ  died."  Have  respect  to  thine  own  and  others'  con- 
science :  first,  thou  must  instruct  thy  brother  in  the  truth,  and  then 
if  he  continue  still  in  his  old  Mumpsimus,  and  will  not  believe,  but 
is  ofi'ended  out  of  obstinate  wickedness  rather  than  any  weakness, 
eat,  not  regarding  his  frowardness,  especially  where  the  prince's 
law  commands  thee  to  eat,  for  that  is  another  hedge.  Bom.  xiii.  1. 
"  Let  every  soul  submit  himself  unto  the  authority  of  the  higher 
power."  Observing  of  Lent  and  fish-days  is  a  policy  of  the  state 
for  the  maintenance  of  fisher-towns,  and  increase  of  fishermen,  and 
therefore  this  statute  must  be  obeyed  not  only  for  fear  of  punish- 
ment, but  also  for  conscience,  saith  Paul :  I  say  conscience  not  of 
the  thing,  which  of  its  own  nature  is  indifferent,  but  of  our  obedi- 
ence, which  by  the  law  of  God  we  owe  to  the  magistrate.  The 
particular  laws  of  princes  grounded  upon  the  general  laws  of  God, 
even  in  things  indifferent,  makes  our  obedience  not  indifferent  but 
necessary.  Thus  thou  mayst  eat  food  of  thine  own  moderately,  with- 
out offence  to  thy  brother,  or  disobedience  to  thy  governor. 

Concerning  drunkenness  and  the  rest,  often  elsewhere.  Yet  by 
the  way  note  the  craftiness  of  the  devil,  and  unhappiness  of  sin, 
which  seldom  or  never  cometh  alone ;  it  is  unlike  the  rail,  which 
flieth  solitary,  and  in  this  respect  most  like  the  partridge,  who  call 
one  another  till  they  make  a  covey.  First,  Paul  brings  in  sin  by 
the  brace,  gluttony  and  drunkenness ;  chambering  and  wantonness ; 


128  THE  OFFICIAL   CALENDAR  OF  THE   CHURCH. 

Strife  and  envying ;  then  as  it  were  by  the  whole  covey,  for  all 
these  birds  of  a  feather  fly  together  ;  immoderate  diet  begets  cham- 
bering, chambering  wantonness,  wantonness  strife,  strife  envying  ; 
this  sin  doth  first  couple,  then  increase.  This  text  ought  to  be 
regarded  of  us  the  more,  because  it  was  the  very  place  to  which 
Augustine  that  renowned  doctor  by  a  voice  from  heaven  was  directed 
at  his  first  conversion,  as  himself  witnesseth,  Lib.  8  ;  confess,  cap.  12. 

"Put  ye  on  the  Lord  Jesus  Christ."  As  we  must  put  oif  the  old 
man,  so  put  on  the  new  man,  and  that  is  done  two  ways,  either  by 
putting  on  his  merits,  or  by  putting  on  his  manners.  Our  Saviour 
Christ  in  his  life,  but  in  his  death  especially  wrought  for  us  a  gar- 
ment of  salvation,  and  a  long  white  robe  of  righteousness :  now  the 
spiritual  hand  of  faith  must  apprehend  and  fit  this  wedding  apparel 
on  us  in  such  sort,  that  all  our  unrighteousness  may  be  forgiven, 
and  all  our  sins  covered. 

Secondly,  we  must  put  on  the  manners  and  excellent  virtues  of 
Christ,  in  whom  was  no  work  of  darkness,  but  all  armour  of  light ; 
so  the  phrase  is  used,  Job  xxix.  14,  "  I  put  on  justice  and  it  co- 
vered me,  my  judgment  was  a  robe  and  a  crown."  This  apparel  is 
the  true  Perpetuan,  never  the  worse,  but  the  better  for  wearing. 


THE  GOSPEL. 

Matt.  xxi.  1 — "  And  when  tJiey  drew  nigh  unto  Jerusalem"  ^e. 

Christ  is  Alpha  and  Omega,  the  first  and  the  last,  the  beginning 
and  ending,  wherefore  the  Church  allotting  a  several  Scripture  for 
every  several  Sunday  throughout  the  whole  year,  begins  and  ends 
with  the  coming  of  Christ :  for  the  conclusion  of  the  last  gospel 
appointed  for  the  last  Sunday,  is,  "  of  a  truth,  this  is  the  same  pro- 
phet that  should  come  into  the  world;"  and  the  first  sentence  in  the 
first  gospel  for  the  first  Sunday,  "  Behold  thy  king  cometh  unto 
thee."  Wherein  the  Church  imitated  the  method  of  God's  own 
Spirit:  for  as  the  first  projohecy  mentioned  in  the  Old  Testament, 
is,  "  The  seed  of  the  woman  shall  bruise  the  serpent's  head :"  and 
the  first  history  delivered  in  the  New  Testament  is,  "  The  book  of 
the  generation  of  Jesus  Christ ;"  so  the  first  gospel  on  the  first  Do- 
minical, according  to  the  Church's  account  is  Adventual,  a  Scrip- 
ture describing  Christ  and  his  kingdom,  fitting  the  text  unto  the 
time  :  teaching  us  hereby  two  things  especially  :  first,  what  manner 
of  person  the  Messiah  is  who  doth  come,  secondly,  what  manner  of 
persons  we  should  be  now  he  is  come. 


THE   FIRST   SUNDAY  IN  ADVENT.  129 

C  Preface,  All  this  was  done  that  it  might  be  fulfilled  -vrhlch 
In  the  former  part  ^      was  spoken  of  by  the  Prophet :  ver.  4. 
observe  two  points,  a  j  Prophecy,  taken  out  of  Zach.  ix.  9.    Tell  the  daughter  of 
(^      Sion,  &c. 

"All  this  was  done  that  it  might  be  fulfilled."  An  usual  phrase 
with  our  Evangelist,  as  Ch.  i.  22 ;  Ch.  viii.  17 ;  Ch.  xxvii.  35.  It 
doth  insinuate  the  sweet  harmony  between  the  Prophets  and  Apos- 
tles, as  Numenius  said,  Plato  was  nothing  else  but  Moses  translated 
out  of  Hebrew  into  Greek,  and  Ascham,  that  Virgil  is  nothing  else 
but  Homer  turned  out  of  Greek  into  Latin,  and  as  the  Novelists 
affirm,  that  our  Communion  Book  is  nothing  else  but  the  Roman 
Missale  and  Portuis  thrust  out  of  Latin  into  English,  and  as  divines 
have  censured  Cyprian  to  be  nothing  else  but  Tertullian  in  a  more 
familiar  and  elegant  style :  so  the  New  Testament  is  nothing  else 
as  it  were,  but  an  exposition  of  the  Old.  That  difference  which 
Zeno  put  between  Logic  and  Rhetoric,  divines  usually  make  be- 
tween the  law  and  the  gospel,  the  law  like  the  fist  shut,  the  gospel 
like  the  hand  open.  Evangelium  revelata  Lex,  Lex  occultum 
Evangelium  :  The  gospel  a  revealed  law,  the  law  a  hidden  gospel. 

This  harmonical  consent  may  serve  to  confound  our  adversaries, 
and  to  comfort  ourselves.  It  doth  abundantly  confute  obstinate 
Jews,  who  expect  another  Messiah  to  come,  conceiting  as  yet  all  things 
not  to  be  done  in  the  gospel,  which  was  said  of  him  in  the  law,  so 
that  whereas  the  great  question  of  the  world  is.  Who  is  that  Christ  ? 
and  the  great  question  of  the  Church,  Who  is  that  antichrist  ?  the 
Jewish  rabbins  are  ignorant  in  both. 

Secondly,  this  harmony  convinceth  all  such  heretics,  as  hold,  two 
sundry  disagreeing  Gods  to  be  the  authors  of  the  two  testaments, 
one  of  the  law,  another  of  the  gospel. 

It  affordeth  also  comfort ;  first  in  general,  it  may  persuade  the 
conscience  that  the  Bible  is  the  book  of  God.  For  if  Ptolemy  was 
astonished  at  the  seventy-two  interpreters,  because  being  placed  in 
sundry  rooms,  and  never  conferring  nor  seeing  one  another,  did 
notwithstanding  write  the  same,  not  only  for  sense  of  matter,  but  in 
sound  of  words  upon  the  self-same  text,  as  Justin  Martyr  and 
Augustine  report,  then  how  should  we  be  moved  with  the  most 
admirable  divine  concordance  between  the  prophets  and  apostles, 
who  writing  the  word  of  God  in  divers  places,  at  divers  times,  upon 
divers  occasions,  do  notwithstanding  agree  so  generally,  that  they 
seem  not  divers  penmen,  but  rather. indeed  only  divers  pens  of  one 
and  the  same  writer. 

In  more  particular,  it  may  strengthen  our  faith  in  the  gracious 


130  THE   OFFICIAL  CALENDAR    OF  THE   CHURCH. 

promises  of  Almighty  God,  lie  speaks  the  word,  and  it  is  done; 
commands,  and  it  is  effected.  Heaven  and  earth  shall  pass,  hut  not 
one  jot  of  his  word  shall  perish.  He  promised  by  Zachary  that  the 
Messiah  of  the  world  should  come,  and  he  tells  us  here  by  Matthew 
that  he  is  come :  "  All  this  was  done  that  it  might  be  fulfilled  which 
was  spoken  by  the  prophet :  Behold  thy  King  cometh  unto  thee." 
Thus  much  of  the  preface  generally,  now  to  sift  the  words  seve- 
rally. 

That,  is  taken  here,  non  causaliter,  sed  consecutive,  not  for  an 
efficient  cause,  but  rather  for  a  consequence  and  event.  Christ  did 
not  thus  ride  into  Jerusalem  because  Zachary  foretold  it,  but 
Zachary  foretold  it  because  Christ  would  thus  ride:  Christ  being  the 
complement  of  the  prophets,  and  end  of  the  law,  yet  the  word  that, 
insinuates  (as  Chrysostom  notes)  the  final  cause  why  Christ  did 
thus  ride,  namely,  to  certify  the  Jews  how  that  himself  only  was 
that  king  of  whom  their  prophet  Zachary  did  thus  speak,  but  none 
but  he  was  king  of  the  Jews,  and  Messias  of  the  world. 

Fulfilled.  A  prophecy  may  be  said  to  be  fulfilled  four  ways, 
especially :  1.  When  the  self-same  thing  comes  to  pass  which  was 
literally  delivered  in  the  prophecy.  So,  St.  Matthew,  ch.  i.  22,  saith 
Isaiah's  prophecy,  "  Behold  a  virgin  shall  conceive,"  &c.,  was  ful- 
filled by  Mary,  who  brought  forth  a  son. 

2.  When  the  thing  allegorically  signified  is  fulfilled,  as  Exod. 
xii.  46,  it  is  said  of  the  paschal  lambs,  "I  shall  not  break  a  bone 
thereof;"  yet  St.  John,  xix.  36,  affirms  this  to  be  fulfilled  in  Christ : 
"The  soldiers  brake  not  his  legs,  that  the  scriptures  should  be  ful- 
filled. Not  a  bone  of  him  shall  be  broken." 

3.  When,  as  neither  the  thing  literally  nor  allegorically  meant, 
but  some  other  like  is  done  :  so  Christ,  Matt,  xv.,  tells  the  people  in 
his  time,  that  the  words  of  Esay,  "  This  people  draweth  near  to  me 
with  their  mouths,"  &c.,  were  fulfilled  in  him  :  "  0  hypocrites,  Esay 
prophecied  well  of  you,"  that  is,  of  such  as  are  like  unto  you. 

4.  When  as  it  is  daily  more  and  more  fulfilled,  as  James,  ii.  23, 
the  scripture  was  fulfilled,  which  saith,  "Abraham  believed  God," 
Abraham  assuredly  believed  God  before,  but  his  offering  up  of  Isaac 
w^as  a  greater  probate  of  his  faith :  then  the  scripture  was  fulfilled, 
that  is,  more  and  more  fulfilled,  when  Abraham  thus  far  trusted  in 
God.  Now  Christ  fulfilled  Zachary's  saying  in  a  literal  and  plain 
sense,  for  he  sent  for  an  ass,  and  rode  thereon  into  Jerusalem, 
"  That  it  might  be  fulfilled  which  was  spoken  by  the  prophet.  Re- 
joice, 0  daughter  of  Zion,  for  behold  thy  king  cometh,"  &c. 


THE  FIRST   SUNDAY   IN  ADVENT.  131 

St.  John  and  St.  Matthew  relate  not  the  precise  text  of  Zachary, 
hut  keeping  the  sense,  they  somewhat  alter  the  words.  On  the 
contrary,  blasphemous  heretics  and  atheists  used  to  keep  the  words 
of  scripture,  but  altogether  to  change  the  sense.  Children  full  fed 
often  play  with  their  meat :  so  Lucianists  of  our  time  play  with  the 
food  of  their  souls,  making  the  Bible  their  babble.  The  Lord  who 
will  not  suffer  his  name  to  be  taken  in  vain,  mend  or  end  them. 

As  for  heretics,  it  is  always  their  custom  to  make  the  scriptures 
a  shipman's  hose,  wreathing  and  wresting  them  every  way  to  serve 
their  turn.  Non  ad  materiam  scripturas,  sed  materiam  ad  scripturas 
excogitant :  First  they  make  their  sermon,  and  then  they  look  for 
a  text. 

Herein  the  papists  of  latter  times  most  offend,  who  do  not  only 
feign  new  fathers,  and  falsify  the  old  doctors,  putting  out,  putting 
in,  chopping  and  changing,  as  shall  best  fit  their  purpose ;  so  that 
the  fathers  (as  Reverend  Jewel  said)  are  no  fathers,  but  their  chil- 
dren, no  doctors,  but  their  scholars,  uttering  not  their  own  mind, 
but  what  the  papists  enforce  them  to  speak :  they  do  not,  I  say, 
wrong  human  authors  only,  but  also  presume  to  censure  and  con- 
strue God's  own  books  as  they  list. 

Sometime  they  cite  the  beginning  without  the  end,  sometime 
the  end  without  the  beginning,  sometime  they  take  the  words 
against  the  meaning,  sometime  they  make  a  meaning  against  the 
words,  and  so  "they  do  not  receive,  but  give  the  Gospel,"  as  MaL 
donate  fitly :  not  admit  the  old  scripture,  but  upon  the  point  coin  a 
new :  for  in  controverted  places,  either  they  suppress  the  words,  or 
else  not  express  the  sense  :  as  if  a  man  should  pick  away  the  corn, 
and  give  us  the  chaff,  or  convey  away  the  jewels,  and  throw  us  the 
bag.  The  blessed  evangelists  had  warrant  from  God,  and  we  war- 
rant from  them  to  quote  scripture,  sometime  more  fully  for  explica- 
tion, and  sometime  more  shortly  for  brevity,  yet  without  alteration 
of  the  sense,  though  there  be  some  little  alteration  of  the  sentence. 
Marlorat's  annotation  is  good,  that  our  evangelist  and  others  do 
not  always  repeat  the  very  words  in  the  prophets  and  the  law,  that 
we  might  hereby  take  occasion  to  peruse  the  text,  and  to  confer 
place  with  place.  Let  us  then  examine  the  words  in  Zachary,  which 
are  these :  "  Rejoice  greatly,  0  daughter  Sion  ;  shout  for  joy,  0 
daughter  Jerusalem  ;  Behold  thy  king  cometh  unto  thee. 

f  Exultation ;  Kejoice  greatly,  &c. 
They  contain  two  re-   1  Exaltation,  or  commendation  of  Christ,  as  a  reason  of 
markable  points:  an       J      this  exceeding  joy:  "Behold,  thy  King  cometh  unto 
(^      thee,  just,  meek,"  &c. 


132  THE  OFFICIAL  CALENDAR   OF   THE   CHURCH. 

/'Principal,    God :    for   the    word   of 

\     the  Lord  came  to  Zacharie,  chap. 

T,  1      ,•  )     i.  verse  1,   this  theu   is   not   the 

±.sliorting     -.     ^^^^   ^^   ^^^^   y^^^   ^^^  ^^.^^   ^^ 

/     God. 

In  the  former  ^  J  ^Instrumental:  Zacharie. 

observe  the  )  ^  Exhorted,  Jerusalem, 

rejoice. 

In  that  Zacharie  was  God's  organ,  mark  the  worthiness  of  holy 
prophets,  as  being  the  very  tongues  and  pens  of  the  blessed  Spirit : 
and  this  dignity  belongeth  also  to  their  successors,  apostles,  and 
other  preachers  of  the  word ;  for  St.  Matthew  speaks  in  the  plural 
number,  dicite,  tell  ye ;  concluding  the  prophets  and  preachers, 
whose  office  is  to  tell  Jerusalem  that  her  King  and  Saviour  is  come 
into  the  world  to  seek  and  save  that  which  is  lost. 

Almighty  God  hath  had  in  all  ages,  either  Patriarchs,  or  Pro- 
phets, or  Apostles,  or  Preachers,  a  Moses,  or  an  Elias,  a  Zacharie, 
or  a  Paul,  or  an  Athanasius,  or  an  Augustine,  or  a  Luther,  or  a 
Jewell,  by  whom  he  spake  to  his  beloved  Spouse  comfortably,  rejoice 
greatly  daughter  Sion :  especially  the  Lord  useth  to  choose  Zach- 
aries,  that  is,  such  as  are  mindful  of  God,  such  as  delight  in  the 
law  of  the  Lord,  and  exercise  themselves  therein  day  and  night. 

The  persons  exhorted  are,  daughter  Zion,  and  daughter  Jerusa- 
lem, that  is^  according  to  the  vulgar  Hebraism,  Zion  and  Jerusalem. 

Now  Jerusalem  was  the  metropolis  of  the  Jews,  and  Zion  an  emi- 
nent mount  adjoining  to  Jerusalem,  and  at  this  time  the  Jews  were 
the  people  of  God,  and  Jerusalem  the  city  of  God.  At  Salem 
was  his  tabernacle,  and  his  dwelling  in  Zion.  Whereas  therefore 
St.  Matthew,  Tell  ye  the  daughter  of  Zion,  he  meaneth,  using  a 
synecdoche,  Jerusalem.  And  whereas  Zachary  names  Jerusalem, 
he  meaneth,  the  Church  of  God  over  the  face  of  the  whole  earth, 
of  which  Jerusalem  is  a  figure,  and  so  the  text  is  to  be  construed 
typically,  not  topically;  for  this  joy  concerns  the  Gentile  so  well 
as  the  Jew,  the  one  as  the  root,  the  other  as  the  branch,  as  Paul 
showeth  in  his  Epistle  to  the  Romans,  ch.  ii.  Indeed  Christ  is  the 
glory  of  his  people  Israel,  but  he  is  the  light  of  the  Gentiles,  illu- 
minating all  such  as  sit  in  darkness,  and  in  the  shadow  of  death. 

Here  then  observe,  that  Christ  is  the  Church's  joy,  and  only  the 
Church's  joy:  dumb  idols  are  the  Gentile's  joy:  Mahomet  is  the 
Turk's  joy :  Circumcision  is  the  Jew's  joy :  Antichrist  is  the  Baby- 
lonian's joy:  the  devil  Calicute's  joy:  but  only  Christ  is  our  joy: 
we  will  rejoice  and  be  glad  in  thee;  "I  am  my  beloved's,  and  my 
beloved  is  mine ;"  Christ  is  so  much  the  Church's,  as  that  he  is  none 


THE  FIRST   SUNDAY  IN  ADVENT.  133 

other's  joy  :  for  as  Cyprian  and  other  Catholic  doctors ;  He  that 
hath  not  the  Church  for  his  mother,  hath  not  God  for  his  father : 
and  he  that  hath  not  God  for  his  father,  hath  not  Christ  for  his 
saviour.  Per  portam  Ecclesise  intramus  in  port  am  Paradisi : 
(through  the  door  of  the  Church  we  enter  the  door  of  Paradise.)  No 
Church,  no  Christ ;  no  Christ,  no  joy. 

This  exultation  appertains  only  to  the  Church :  He  that  is  not  a 
son  of  Zion^  a  citizen  of  Jerusalem,  is  in  the  gall  of  bitterness,  and 
hath  no  part  nor  portion  in  this  happiness. 

Now  concerning  the  act,  the  matter  is,  to  rejoice. 

The  manner  greatly  to  rejoice,  with  jubilation  and  shouting. 

It  is  a  received  opinion  in  the  world,  that  religion  doth  dull  our 
wits,  and  daunt  our  spirits,  as  if  mirth  and  mischief  went  always 
together  :  but  it  is  taught  and  felt  in  Christ's  school,  that  none  can 
be  so  joyful  as  the  faithful,  that  there  is  not  so  merry  a  land  as  the 
holy  land,  and  therefore  Zachary  doth  double  his  exhortation,  re- 
joice greatly,  shout  for  joy :  and  Zephany  doth  triple  it,  rejoice  0 
daughter  Zion,  be  ye  joyful  0  Israel,  be  glad  with  all  thine  heart, 
0  daughter  Jerusalem  :  Exulta  laetare,  jubila. 

Now  jubilation,  as  the  fathers  observe,  is  so  great  a  joy,  that  it 
can  neither  be  smothered  nor  uttered :  Hilaris  cum  pondere  virtus. 
In  the  words  of  Christ,  "  My  yoke  is  easy,  my  burthen  is  light." 
A  new  yoke  is  heavy,  but  when  it  is  worn  and  dried,  it  waxeth 
easy :  Christ  therefore  did  first  wear  and  bear  this  yoke,  that  it 
might  be  seasoned  and  made  light  for  us  :  he  commanded  us  to 
fast,  and  himself  did  fast ;  he  commanded  us  to  pray,  and  himself 
did  often  pray :  he  commanded  us  to  forgive  one  another,  and  him- 
self pardoned.  Again,  when  he  saith,  my  yoke  is  sweet,  and  my 
burthen  is  light,  he  doth  insinuate,  that  the  yokes  of  other  are  bitter, 
and  their  burdens  heavy :  that  it  is  a  sorry  service  to  be  Satan's 
vassal,  or  the  world's  hireling,  so  that  the  good  man  takes  more 
delight  in  performing  his  duty,  than  the  wicked  can  in  all  his  vil- 
lanies  and  vanities.  I  was  glad,  saith  David,  when  they  said  unto 
me,  we  will  go  into  the  house  of  the  Lord.  And  Psalm  Ixxxiv.  2. 
"  My  soul  hath  a  longing  desire  to  enter  into  the  courts  of  the 
Lord."     And  Psalm  Ixxxi.     "  Sing  we  merrily  to  God,"  &c. 

An  upright  Christian  is  a  musician,  a  physician,  a  lawyer,  a 
divine  to  himself :  for  what  is  sweeter  music  than  the  witness  of 
a  good  conscience  ?  what  is  better  physic  than  abstinere  et  susti- 
nere :  good  diet  and  good  quiet  ?  what  deeper  counsel  in  law,  than 
in  having  nothing  to  possess  all  things  ?  and  what  sounder  divinity, 
than  to  know  God,  and  whom  he  hath  sent,  Jesus  Christ  ?     On  the 


134  THE   OFFICIAL  CALENDAR   OF  THE   CHURCH. 

contrary,  the  wicked  is  wearied  in  Lis  ways,  and  discontented  in 
his  courses.  A  malicious  man  is  a  murderer  of  himself,  the  prodi- 
gal man  a  thief  to  himself,  the  voluptuous  man  a  witch  to  himself, 
the  covetous  man  a  devil  to  himself,  the  drunkard  all  these  to  him- 
self, a  murderer  to  his  body,  a  thief  to  his  purse,  a  witch  to  his  wit, 
a  devil  to  his  soul.     The  blind  poet  saw  so  much. 

Semita  certo 

Tranquille  per  virtutem  patet  unica  vitae. 

Salvianus  hath  pithily  comprehended  all  in  a  few  words ;  Nemo 
aliorum  sensu  miser  est  sed  suo :  et  ideo  non  possunt  cujusquam 
falso  judicio  esse  miseri,  qui  sunt  vere  sua  conscientia  beati :  hoc 
cunctis  beatiore.s  sunt  religiosi,  quia  et  habent  quae  volunt,  et  me- 
liora  quam  quae  habent  omnino  habere  non  possunt.  Fidei  prsesentis 
oblectamenta  capiunt,  et  beatitudinis  futures  praemia  consequentur. 

Hitherto  concerning  the  prophet's  exultation :  his  exaltation  fol- 
loweth,  Ecce  Rextaus,  &c.  The  word  behold  in  the  Bible  is  like 
John  the  Baptist,  always  the  forerunner  of  some  excellent  thing : 
and  indeed  all  our  comfort  consists  in  this  one  sweet  sentence,  "  be- 
hold thy  King  cometh  unto  thee." 

Behold,  look  no  more  for  him,  but  now  look  on  him :  "  Happy 
are  the  eyes  which  see  the  things  ye  see." 

King.     A  real  and  a  royal  prince. 

{  right,  and  that  by  f  J^^e  creationis       _ 

Real,  in  regard  of  his  5  a  threefold  title;  ^     f '^"^^  i-edemptionis. 
'  ^  )  '       ( dono  patris. 

(  might,  as  being  the  Lord,  verse  3,  who  commands, 
and  it  is  done,  verse  6,  for  he  can  do  whatsoever  he  will,  and  more 
than  he  will.     A  royal  prince  both  in  his  affections  and  actions. 

A  tyrant  doth  rob  and  spoil  the  people,  but  the  Messias  is  Jesus, 
a  Saviour  of  his  people.     Matt.  i.  21. 

A  tyrant  is  a  wolf  to  scatter  and  destroy  the  sheep ;  but  Christ 
is  the  Good  Shepherd  who  gave  his  life  for  the  sheep.    John  x.  11. 

Thy.  Promised  unto  thee,  born  of  thee,  bred  up  with  thee,  flesh 
of  thy  flesh,  and  bone  of  thy  bone  :  not  every  one's  king,  for  Satan 
is  prince  of  the  world ;  but  thy  king,  for  he  is  God  of  Israel ;  his 
coming  was  sufiicient  for  the  whole  world,  but  efficient  only  for 
Sion  :  or  thy  king,  because  it  is  not  enough  to  confess  in  general, 
that  Christ  is  a  king ;  for  the  devil  himself  believes  the  major  of 
the  gospel ;  but  the  daughter  of  Sion  must  assume  and  believe  the 
minor,  that  Christ  is  her  king,  Esay  ix.  6  :  "  To  us  a  child  is  born, 
to  us  a  son  is  given."  There  is  great  divinity,  saith  Luther,  in 
pronouns  ;  a  great  emphasis  in  nobis  and  noster,  as  Bullinger  and 
Calvin  note. 


THE   FIRST   SUNDAY  IN   ADVENT.  135 

Cometh.  Christ  is  the  way,  we  wanderers  out  of  the  way ;  so 
that  if  the  way  had  not  found  us,  we  never  should  or  could  have  found 
the  way,  nee  opibus,  nee  operibus,  nee  opera.  (Neither  by  might, 
nor  by  power,  nor  through  our  works.) 

Unto  thee.  Tibi  si  credis,  contrate  si  non  credis :  if  incredulous, 
against  thee :  but  if  believing,  for  thee ;  for  thy,  not  his  good,  he 
gave  himself  for  thee :  Nascens  se  dedit  in  socium,  convescens  in 
cibum,  morions  in  pretium,  regnans  in  prsemium.  (He  was  born  to 
be  thy  companion,  nourished  to  be  thy  meat,  he  died  to  pay  thy  debt, 
he  reigns  to  promote  thee.)     See  Epist.  Dom.  3.   Quadrages. 

What  could  have  been  said  less,  and  yet  what  canst  thou  wish  for 
more  ?  For  if  Christ  be  a  king,  then  he  is  able ;  if  thine,  then 
willing ;  if  he  comes  he  respects  not  his  pain ;  if  he  comes  unto 
thee,  he  regards  not  his  profit,  and  therefore  rejoice  daughter  of 
Sion,  shout  for  joy  daughter  of  Jerusalem.  These  glosses  are 
common  in  the  fathers  and  friars,  and  I  shall  often  touch  upon  them, 
especially  Epistle  and  Gospel  on  Christmas  day. 

The  second  part  of  this  Gospel  insinuates  S  -ry     i        ' 

how  we  must  entertain  Christ  in  our  )  -^         ' 

(  Deeds. 

For  the  first :  we  must  believe  Christ  to  be  tha't  Jesus,  verse  11, 
that  great  Prophet,  who  is  the  Messiah  and  Saviour  of  the  world. 

For  the  second :  we  must  profess  and  confess  this  faith,  having 
Hosanna  in  our  mouths,  and  crying  "  Blessed  is  he  that  cometh  in 
the  name  of  the  Lord,  hosanna  in  the  highest,"  verse  9. 

For  the  third  :  we  must  spread  our  garments  in  the  way,  cut 
down  branhes  from  the  trees,  and  strew  them  in  the  passage,  verse 
8,  that  is,  forsake  all  and  follow  Christ,  proffering  and  offering  our- 
selves wholly  to  his  service ;  or  as  the  Epistle  doth  expound  the 
Gospel,  "  seeing  our  salvation  is  near,  the  night  past,  and  the  day 
come,  let  us  cast  away  the  works  of  darkness,  and  put  on  the  armour 
of  light." 

I  am  occasioned  here  justly  to  direct  their  ignorance  who  do  not 
understand,  and  correct  their  obstinacy  who  will  not  understand  the 
wisdom  of  the  church  so  fitly  disposing  of  the  gospels  and  epistles, 
as  that  often  the  one  may  serve  for  a  commentary  to  the  other. 
As  here  St.  Matthew,  "Behold  thy  king  cometh:"  And  St.  Paul, 
"  Our  salvation  is  nigh  and  the  day  is  come."  St.  Paul  doth  advise, 
«  not  to  make  provision  for  the  flesh :"  and  St.  Matthew  reports, 
how  the  people  accompanying  Christ,  spread  their  garments  in 
the  way. 


136  THE  OFFICIAL  CALENDAR  OF  THE   CHURCH- 

St.  Paul  commands  love  in  all  men,  St.  Matthew  commends  love 
in  these  men  who  gave  such  entertainment  unto  Christ. 

The  whole  gospel  is  a  lively  picture  of  the  Church,  in  which  are 
four  sorts  of  persons  especially : 

1.  Christ,  who  is  King  and  Head,  verse  3  and  12. 

2.  Prophets,  who  loose  men  from  their  sins,  and  bring  them  unto 
Christ,  verse  2  and  7. 

3.  Auditors  who  believe  that  Christ  is  the  Messiah,  openly  pro- 
fessing this  faith,  "  Hosanna  to  the  son  of  David,"  verse  9,  and 
manifesting  this  faith  also  by  their  works  in  obeying  the  minis- 
ters of  Christ,  verse  3,  and  performing  the  best  service  they  can, 
verse  8. 

4.  Adversaries,  who  much  envy  Christ's  kingdom,  saying,  Who 
is  this  ?  verse  10. 

Concerning  Christ's  severity  towards  those  who  played  the  mer- 
chants in  the  temple.     See  Gospel,  Dom.  10,  post  Trinit. 


THE  EPISTLE. 

Rom.  XV.  4. — "  Whatsoever  things  are  ivritten  aforetime,  they  are 
written  for  our  learning  "  ^c. 

This  scripture  contains  in  it  three  things  concerning  the  scripture : 

What  C  it  is  ivritten.  ")  ^i,       .       ,i      (  authority. 

wi  1    r     X-  r   bhowmg  the  >      ,.     ./ 

When  <  aioretime.  >  .  ,     <  antiquity. 

wi  Jc  1        ■  V      scriptures  )    ,.,./ 

Why  r  tor  our  learning.  )  '■  futility. 

For  the  first :  things  only  told  passing  through  many  mouths,  are 
easily  mistold  :  it  is  long  ere  we  get  them,  and  we  soon  forget  them. 
Almighty  God  therefore  commanded  that  his  law  should  be  written 
in  books,  and  engraven  in  stone,  that  the  syllables  thereof  might 
always  be  in  our  eyes,  so  well  as  the  sound  in  our  ears,  and  that  for 
two  causes  especially : 

1.  That  the  godly  man  might  exercise  himself  therein  day  and 
night : 

2.  That  the  wicked  might  neither  add  to  it,  nor  detract  from  it. 
In  like  manner,  albeit,  the  sound  of  the  thundering  apostles  went 

out  through  all  the  earth,  and  their  words  unto  the  ends  of  the 
world :  yet  the  Spirit  of  Wisdom  thought  it  meet  that  there  should 
be  a  treatise  Avritten  of  "all  that  Christ  did  and  said:''  and  that 


THE   FIRST  SUNDAY   IN   ADVENT.  137 

"  from  point  to  point :"  entitled,  "  The  Book  of  the  Generation  of 
Jesus  Christ."  The  scripture  then  is  a  Bible  because  written  :  and 
the  Bible  xar'  iiox^Cj,  in  many  respects  excelling  all  other  books,  espe- 
cially for  the  maker  and  matter,  in  so  much  that  St.  Paul  saith, 
"  If  an  angel  from  heaven  preach  otherwise,  let  him  be  accursed." 
And  Justin  Martyr  goes  yet  further :  "If  Christ  himself  should 
preach  another  god,  or  another  gospel,  I  would  not  believe  him  :" 
Ipse  non  crederem  Domino  Jesu. 

This  doctrine  makes  against  unwritten  verities  of  papists,  and 
fond  revelations  of  anabaptists,  and  factious  interpretations  of 
schismatics,  and  impudent  conceits  of  libertines :  all  which  equal 
their  own  fantasies  with  the  scripture's  authority. 

The  papists  and  schismatics  are  all  for  a  speaking  scripture ;  the 
libertines  and  anabaptists  are  all  for  an  infused  scripture ;  the  true 
catholics  only  for  the  written  scripture ;  "to  the  law  and  to  the 
testimony."  "  Thy  word  is  a  lantern  unto  my  feet,  and  a  light  unto 
my  paths." 

The  second  point  to  be  considered  is,  that  y^a^al  are  cj^oy^a^at, 
scriptures,  written  aforetime,  being  the  first  book  so  well  as  the  best 
book :  for  as  Tertullian  was  wont  to  call  Praxeas,  hesternum  Prax- 
ean  (youthful  Praxeas ;)  so  we  may  term  the  most  ancient  poets 
and  philosophers,  in  comparison  of  Moses,  upstart  writers.  Omnia 
grsecorum  sunt  nova  et  heri.  (All  the  classics  are  new  and  of  yes- 
terday.) As  Galaton  painted  Homer  vomiting,  Beliquos  vero  poetas 
ea  quae  ipse  evomuisset  haurientes,  (But  the  other  poets  drinking 
the  things  which  he  had  vomited,)  to  signify,  saith  ^lian,  that  he 
was  the  first  poet,  and  all  others,  as  well  Greek  as  Latin,  but  his  apes. 
In  like  manner,  Moses  is  called  by  Theodoret,  oceanus  theologise, 
the  sea  of  divinity,  from  whom  all  other  writers  as  rivers  are  derived. 
The  which  point,  as  it  is  excellently  confirmed  by  Theodoret, 
Clemens,  Josephus,  and  others,  so  it  is  ingenuously  confessed  even 
by  the  hea-then  historiographers :  Eupolemus  lib.  de  Jud'ese  regibus, 
avoweth  Moses  to  be  the  first  wise  man :  Plato,  that  a  barbarous 
Egyptian  was  the  first  inventor  of  arts ;  Appion,  Ptolomy,  Palsemon, 
have  granted  the  same :  and  upon  the  point,  Strabo,  Pliny,  Cor- 
nelius Tacitus,  and  others,  as  Ficinus  reports,  lib.  de  religione 
Christiana,  cap.  26.  To  demonstrate  this  more  particularly :  the 
Trojan  war  is  the  most  ancient  subject  of  human  history :  but  Troy 
was  taken  in  the  days  of  David,  about  the  year  of  the  world, 
2788,  and  Homer  flourished  Anno  3000,  whereas  Moses  was  born, 
Anno  2373. 

Secondly,  this  ugosypa^,;  confutes  the  Marcionites  and  Manichees, 

10 


138  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

and  all  such  as  reject  tlie  Old  Testament.  For  the  place,  to  which 
the  text  hath  reference,  is  taken  out  of  the  69th  Psalm,  verse  9. 
That  the  Scriptures  of  Moses  and  the  Prophets  are  written  for  our 
instruction,  it  is  plain  by  Christ's  injunction,  "  search  the  Scrip- 
tures :"  as  also  by  that  of  our  apostle,  1  Cor.  x.  "  These  things 
happened  unto  them  for  ensamples  :  and  were  written  to  admonish 
us,  upon  whom  the  ends  of  the  world  are  come."  If  all  little  histo- 
ries, then  much  more  the  great  mysteries  are  our  schoolmasters  unto 
Christ :  Let  us  examine  therefore  the  third  observable  point,  con- 
cerning the  Scriptures'  utility  ;  "  Whatsoever  things  were  written 
aforetime,  they  were  written  for  our  learning."  The  Scripture 
(saith  Paul)  is  the  people's  instruction  :  the  scripture,  say  the  papists, 
in  the  vulgar  tongue,  is  the  people's  destruction.  The  scripture, 
saith  Paul,  doth  make  the  man  of  God  absolute :  the  scripture,  say 
the  papists,  in  a  known  language,  makes  men  heretical  and  disso- 
lute ;  but  the  bible  makes  men  heretics,  as  the  sun  makes  men 
blind :  and  therefore  Wickliffe  truly ;  To  condemn  the  Word  of 
God,  translated  in  any  language  for  heresy,  is  to  make  God  an 
heretic. 

Not  to  press  this  place  nor  urge  any  other  scripture,  we  may 
beat  the  Rhemish  and  Romish  in  this  controversy  with  their  own 
weapons,  antiquity  and  custom.  For  it  is  acknowledged  that  the 
Christians  in  old  time  read  the  bible  to  their  great  edificatien  and 
increase  of  faith,  in  their  mother  tongue.  The  Armenians  had 
the  Psalter,  and  some  other  pieces  of  Scripture  translated  by  Saint 
Chrysostom :  the  Sclavonians  by  S.  Hierome :  the  Goths  by  Vul-, 
pilas,  and  that  before  he  was  an  Arian :  the  Italians  three  hundred 
years  since  by  James,  Archbishop  of  Genoa  :  and  the  bible  was  in 
French  also  two  hundred  years  ago.  Besides  these,  the  Syrians, 
Arabians,  ^Ethiopians,  had  of  ancient  time  the  scriptures  in  their 
several  languages ;  as  it  is  manifest  by  those  portions  of  them, 
which  are  at  this  day  brought  from  their  countries  into  this  part  of 
the  world. 

To  speak  of  our  own  country  :  venerable  Beda  did  translate  the 
whole  bible  into  the  Saxon  tongue,  and  the  gospel  of  Saint  John 
into  English.  King  Alfred  also,  considering  the  great  ignorance 
that  was  in  his  kingdom,  translated  both  the  Testaments  into  his 
native  language.  Queen  Anne,  wife  to  Richard  the  Second,  had 
scriptures  translated  in  the  vulgar,  as  Thomas  Arundel,  then  Arch- 
bishop of  York,  and  Chancellor  of  England,  mentioned  at  her 
funeral  sermon,  anno  1394. 

Moreover,  in  a  Parliament  of  this  King  Richard,  there  was  a  bill 


THE   FIRST   SUNDAY  IN  ADVENT.  139 

put  in  to  disannul  the  bible  translated  into  English,  unto  which 
John  Duke  of  Lancaster  answered,  and  said  ;  "  we  will  not  be  the 
refuse  of  all  men :  other  nations  have  God's  laws  in  their  own  lan- 
guage." Thomas  Arundel,  as  we  read  in  the  constitutions  of  Lin- 
wood,  being  translated  unto  the  See  of  Canterbury,  made  straight 
provision  in  a  council  holden  at  Oxford,  that  no  version  set  out  by 
WicklifFe  or  his  adherents  should  be  suffered,  being  not  approved 
by  the  diocesan. 

It  is  apparent  then  out  of  our  own  chronicles,  that  the  bible  was 
turned  into  the  mother  tongue  before  and  after  the  conquest,  before 
and  after  the  time  of  Wickliffe,  before  and  after  the  days  of  Luther  : 
and  all  this  pain  was  undertaken  by  good  and  holy  men,  that  the 
people  of  God  reading  and  understanding  the  scripture,  through 
patience  and  comfort  of  the  same,  might  have  certain  hope  of  an- 
other life. 

As  then  I  condemn  the  malice  of  papists  in  forbidding,  so  like- 
wise the  negligence  of  carnal  gospellers^  in  forbearing  to  read  those 
things  aforetime  written  for  our  learning.  Our  forefathers  hereto- 
fore spared  neither  cost  nor  pain :  they  ventured  their  crowns  and 
their  heads  too  for  the  New  Testament  in  English,  translated  by 
Master  Tyndal :  and  when  they  could  not  hear  the  gospel  in  the 
Church  publicly,  they  received  much  comfort  by  reading  in  their 
houses  privately :  the  very  children  became  fathers  unto  their 
parents,  and  begat  them  in  Christ,  even  by  reading  a  few  plain 
chapters  unto  them  in  a  corner :  but  in  our  time,  when  every  shop 
hath  bibles  of  divers  translations,  editions,  volumes,  annotations, 
the  number  of  those  who  can  read  is  but  small,  the  number  of  those 
who  do  read  is  less,  the  number  of  those  who  read  as  they  should, 
least  of  all.  If  a  learned  clerk  should  pen  a  treatise  for  thy  parti- 
cular instruction,  thou  wouldst  instantly  Avith  all  diligence  peruse 
it.  If  a  nobleman  should  send  thee  gracious  letters  concerning  thy 
preferment,  thou  wouldst  with  all  dutiful  respect  entertain  them. 
If  thy  father,  or  some  other  friend,  taking  a  journey  into  a  far 
country,  should  pen  his  will,  and  leave  it  in  thine  hands  and  cus- 
tody, thou  wouldst  hold  it  as  a  great  token  of  his  love.  Behold, 
the  bible  is  written  by  wisdom  itself  for  our  learning,  that  we  may 
be  perfect  unto  all  good  works.  It  is  God's  epistle,  and  letters 
patent,  wherein  are  granted  unto  us  many  gracious  immunities  and 
privileges :  it  is  his  Testament  wherein  all  his  will  is  revealed, 
whatsoever  he  would  have  done  or  undone :  and  therefore  let  us 
pray  with  the  Church,  that  we  may  in  such  wise  read  holy  scrip- 
tures, hear,  mark,  learn,  and  inwardly  digest  them,  that  by  patience 


140  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

and  comfort  of  God's  holy  word,  we  may  embrace  and  ever  hold 
fast  the  hope  of  everlasting  life,  through  Jesus  Christ  our  Lord. 
Amen. 


THE  SECOND  SUNDAY  IN  ADVENT. 

THE  GOSPEL. 

Luke  xxi.  25. — "  There  shall  he  signs  in  the  Sun,''  tf<?. 

C  Leo. 
The  Sun  of  righteousness  appeareth  in  three  signs  :    <  Virgo. 

(  Libra. 

First  roaring  as  a  lion  in  the  law :  so  that  the  people  could  no* 
endure  his  voice  :  then  in  Virgo,  born  of  a  Virgin,  in  the  gospel : 
in  Libra,  weighing  our  works  in  his  balance  at  the  last  and  dreadful 
audit.  Or  there  is  a  three-fold  coming  of  Christ,  according  to  the 
threefold 

C  Past, 
difference  of  time  <  Present. 
^  Future. 

{ad  homines,  to  men. 
in  homines,  in  men. 
contra  homines,  against  men. 

He  came  among  men  in  time  past,  when  as  the  Word  was  made 
flesh  and  dwelt  among  us :  he  comes  into  men  in  the  present  by  his 
grace  and  Holy  Spirit,  Apoc.  iii.  20.  "  Behold  I  stand  at  the  door 
and  knock."  He  shall  in  the  future  come  against  men,  to  judge 
both  the  quick  and  the  dead :  but  the  Son  of  man  hath  but  two 
comings  in  the  form  of  man :  his  first  coming  in  great  meekness, 
his  second  in  exceeding  majesty.  At  his  first  coming  he  rode  upon 
an  ass :  in  his  second  (as  it  is  here  said)  he  shall  ride  upon  the 
clouds.  In  his  first  coming  he  came  to  be  judged :  in  his  second 
he  comes  to  judge.  In  his  first  coming  the  people  did  triumph  and 
rejoice,  crying  Hosanna ;  but  in  his  second  coming  the  people  shall 
be  at  their  wits'  end  for  fear,  and  for  looking  after  those  things 
which  shall  come  on  the  world. 

In  that  therefore  the  Church  hath  adjoined  this  gospel  of  his 
second  coming  unto  that  other  of  his  first  coming,  it  doth  teach  all 


THE  SECOND  SUNDAY  IN  ADVENT.  141 

teachers  this  lesson,  that  their  song  be  like  David's,  of  judgment 
and  mercy ;  that  in  all  their  sermons  they  mingle  faith  and  fear ; 
that  they  preach  Christ  to  be  a  judge  so  well  as  an  advocate.  This 
method  Christ  himself  did  use,  who  did  as  well  expound  the  law,  as 
propound  the  gospel;  who  denounced  woe  to  the  proud  Pharisees, 
and  pronounced  blessedness  to  the  poor  in  spirit ;  who  poured  wine 
and  oil  into  the  wounds  of  him  that  was  half  dead :  oil  which  is 
supple,  wine  which  is  sharp ;  and  when  he  departed  he  gave  to  the 
host  two  pence,  that  is,  to  the  preachers,  who  take  charge  of  him, 
the  two  Testaments,  and  willed  them  to  temper  and  apply  these  two 
till  he  come  again,  that  thinking  on  the  gospel  we  might  never 
despair,  and  thinking  on  the  law  we  might  never  presume :  that 
looking  upon  Christ's  first  coming,  we  might  rejoice ;  and  expecting 
his  second  coming,  we  might  fear,  because  there  shall  be  signs  in 
the  sun  and  in  the  moon,  &c. 

In  handling  whereof  I  will  not  trouble  you  with  idle  curiosities  : 
only  note  two  plain  points  especially^ 

To  wit,  the  <  TT        ,   •   .     >  of  Christ's  second  comino;. 
>  Uncertainty  C  ° 

The  certainty,  that  he  shall  come  :  the  uncertainty,  token  he  shall 

come. 

/Affirmed  barely,  ver.  27.  "They  shall  see  the  Son 

I      of  man  come  in  a  cloud,"  &c. 

I  Enforced  with  an  asseveration,  verse  22.    •'  Verily 

/•  Words:/      I  say  unto  you,"  &c.,  adding  further  a  peremp- 

mi  i  •   i     ■     \  I      tory  conclusion,  verse  33.     "  Heaven  and  earth 

ine  certainty  is    )  Jin  i    j.  a      \    ^^       ^ 

,    ,■       ,  ,        ,  •'        <  I      sliail  pass  avray,  but  my  words  shall  not  pass 

declared  here  by        J  I  >>•'•'  ^ 

I  \     away. 

^  Wonders,  verse  27.     "  There  shall  be  signs,"  &c. 

The  words  are  spoken  by  Christ,  as  it  is  apparent,  verse  8.  Now 
Christ  is  truth :  Ergo,  this  prophecy  cannot  be  false.  That  which 
he  foretold  touching  Jerusalem  in  this  chapter,  is  in  every  parti- 
cular come  to  pass :  why  then  should  this  prophecy  be  thought  un- 
true concerning  the  world's  destruction,  when  as  that  other  was 
true  concerning  Jerusalem  s  desolation  ? 

Zachary  foretold  that  the  Messiah  in  his  first  coming  should  in 
meekness  ride  upon  an  ass,  and  as  St.  Matthew  reports,  all  that 
was  done :  behold  here  a  greater  than  Zachary  tells  us  that  the 
Messiah  in  his  second  coming  shall  ride  upon  the  clouds ;  and  shall 
we  doubt  of  his  word,  who  is  that  eternal  Word  ?  Shall  we  believe 
Zachary,  who  was  but  one  of  the  small  prophets,  and  shall  we  dis- 
trust him  who  is  that  great  prophet  ?  John  vi.  14. 

But  because  men  will  not  believe  him  upon  his  bare  word,  who 


142  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

made  all  the  world  with  his  word,  Psalm  xxxiii.  9.  "  He  spake, 
and  it  was  done  :"  he  doth  use  an  oath  and  earnest  asseveration 
in  the  32d  verse.  "Verily  I  say  unto  you,"  &c.  Because  there  is 
none  greater  than  himself,  he  doth  swear  by  himself,  truth  doth 
protest  by  Truth,  "this  generation  shall  not  pass,  till  all  be  fulfilled." 

The  word  generation  hath  perplexed  as  well  old  as  new  writers 
exceedingly.  Sometimes  generation  in  Scripture  signifieth  an  age  : 
as  "  one  generation  passeth,  and  another  cometh  :"  and  "the  truth  of 
the  Lord  endureth  from  generation  to  generation,"  that  is,  ever, 
from  age  to  age.  Now  generation  in  this  acception  is  an  hundred 
years.  So  Nestor  is  said  to  live  -tpsl^  ysvsa^  three  ages,  that  is,  three 
hundred  years :  and  therefore  some  divines  have  referred  this  unto 
the  destruction  of  Jerusalem  only,  which  happened  within  an  hun- 
dred years  after  this  prophecy :  so  learned  Erasmus  and  Beza  con- 
strue the  place,  both  of  them,  interpreting  the  word,  getas  :  and  the 
translators  of  Geneva  following  them  in  our  lesser  English  Bible, 
this  age  shall  not  pass :  but  as  well  the  translation  as  observation 
is  defective,  because  Christ  saith  here,  "  this  generation  shall  not 
pass,  till  all  these  things  be  done,"  tavta  rtavta.,  not  only  those  which 
concern  the  desolation  of  Jerusalem,  but  all  those  likewise  which 
concern  the  world's  end. 

Others  by  "  this  generation"  understand  the  nation  of  the  Jews,  as 
Luke  xvii.  25.  "  The  Son  of  man  must  be  reproved  of  this  genera- 
tion :"  and  Matt,  xxiii.  3G.  "  All  these  things  shall  come  upon  this 
generation  :"  that  is,  this  nation. 

St.  Hierome  by  generation,  understands  all  mankind,  as  if  Christ 
should  say,  the  generation  of  men  shall  continue  till  all  be  fulfilled, 
and  then  in  fine  they  shall  acknowledge  that  I  spake  the  truth. 

Chrysostom,  Theophylact,  Euthymius,  expound  this  of  that  gene- 
ration only  which  seek  God ;  of  God's  elect  and  faithful  people, 
as  if  Christ  should  speak  thus ;  albeit  there  be  signs  in  heaven,  and 
troubles  on  earth,  yet  hell  gates  shall  not  prevail  against  the 
Church :  "I  am  with  you  alway,  saith  Christ,  until  the  end  of  the 
world."  The  generation  of  such  as  believe  in  me  shall  not  pass,  till 
all  this  ho.  fulfilled :  and  therefore  let  none  of  my  followers  be  dis- 
couraged^ but  rather  lift  up  their  heads,  in  that  their  redemption  is 
so  near.  This  exposition  I  take  to  be  both  pertinent  and  profitable, 
because  Christ  in  this  chapter  had  foretold,  that  his  disciples  should 
be  persecuted  and  brought  before  kings  and  princes  for  professing 
his  gospel :  verse  12.  Yet  this  generation  shall  not  pass,  but  there 
shall  be  a  Church  alway  to  confess  the  faith  in  despite  of  the  devil, 
the  Church  one  day  shall  pass  too,  but  not  till  these  things  be  done, 


THE  SECOND  SUNDAY  IN  ADVENT.  143 

then  in  the  end  it  shall  inherit  a  better  possession  in  God's  own 
kingdom  without  end. 

Christ  interprets  himself  in  the  verse  following,  "heaven  and 
earth  shall  pass,  hut  mj  words  shall  not  pass  away."  That  is, 
howsoever  the  earth  be  moveable,  and  the  powers  of  heaven  shake : 
though  both  wax  old  as  doth  a  garment,  and  all  things  in  them  are 
subject  to  mutation  and  change,  yet  Christ  is  yesterday  and  to-day, 
the  same  also  for  ever :  so  that  if  you  will  credit  Christ,  either  upon 
your  own  reason  and  experience,  or  upon  his  word  and  oath,  believe 
this  also,  that  he  shall  come  riding  on  the  clouds  with  great  power 
and  glory  to  judge  both  the  quick  and  dead. 

Secondly,  Christ's  coming  to  judgment  is  showed  here  by  won- 
ders in  heaven,  in  earth,  and  in  the  sea,  which  shall  be  like  har- 
bingers of  that  dreadful  and  terrible  day  :  "  There  shall  be  signs  in 
the  sun,  and  in  the  moon,  and  in  the  earth :  the  people  shall  be  at 
their  wits'  end  through  despair  :  the  sea  and  the  waters  shall  roar,"  &c. 

Every  man  is  desirous  to  buy  the  calendar,  that  at  the  beginning 
of  the  year  he  may  know  what  will  happen  in  the  end :  merchants, 
and  husbandmen  especially,  that  they  may  see  this  year  what  dearth, 
or  death,  or  other  accidents  are  likely  to  ensue  the  next  year. 
Behold  here  Christ's  prognostication,  foretelling  by  signs  in  the 
sun,  and  in  the  moon,  and  in  the  stars,  what  shall  come  to  pass  in 
the  end  of  our  years,  as  also  what  shall  betide  us  in  the  new  year, 
the  world  to  come.  The  mathematicians  of  the  world  never  men- 
tioned or  dreamed  of  an  universal  eclipse  of  the  sun  and  moon  toge- 
ther, only  Christ's  almanac  reports  this.  I  purpose  not  in  particular 
to  discuss  any  curious  question,  but  only  to  note  in  general,  that 
these  wonders  in  heaven,  and  extraordinary  troubles  on  earth,  are 
manifest  forerunners  of  the  world's  ruin,  that  as  we  know  summer 
is  near  when  the  trees  bud,  so  when  we  see  these  things  come  to 
pass,  we  may  be  sure  that  the  kingdom  of  God  is  nigh :  for  as  a 
man  that  is  dying  hath  many  fantasies,  even  so,  saith  Chrysostom, 
the  world  declining  shall  have  manifold  errors,  in  so  much  if  it  were 
possible,  God's  elect  should  be  deceived,  Matt.  xxiv.  24. 

Aristotle  could  not  conceive  the  world  should  have  an  end,  be- 
cause he  thought  and  taught  it  had  no  beginning :  but  divine  Plato, 
who  lived  in  Egypt,  and  read  (as  it  is  supposed)  the  books  of  Moses, 
acknowledged  the  world's  creation,  and  so  subscribed  to  the  world's 
destruction,  holding  this  axiom.  Quod  oritur,  moritur.  That  which 
hath  a  beginning,  hath  an  end ;  whatsoever  hath  an  end,  hath  a 
beginning;  the  which  is  to  be  construed  of  compounded  elementary 
substances,  subject  to  generation  and  corruption,  as  all  things  in 


144  THE   OFFICIAL   CALENDAR   OF   THE    CHURCn. 

this  -world  are.  For  as  we  read  in  Scripture,  some  things  have  a 
beginning,  but  no  end,  as  angels,  acid  the  souls  of  men. 

Some  things  have  no  beginning,  but  yet  have  an  end,  as  God's 
eternal  decrees. 

One  thing,  to  wit,  Ens  Entium,  Almighty  God,  hath  neither  be- 
ginning nor  end:  who  only  hath  immortality;  of  all  other  things,  the 
first  and  the  last :  and  yet  in  himself  there  is  neither  first  nor  last. 

Some  things  have  both  a  beginning  and  end,  as  the  world,  which 
had  a  creation,  and  is  subject  to  corruption.  The  world  passeth 
away,  and  the  glory  thereof,  and  then,  when  the  powers  of  heaven 
shall  be  shaken,  and  the  element  shall  melt  with  heat,  and  the  earth 
with  the  works  that  are  therein  shall  be  burnt  up,  "  then  the  Son  of 
Man  shall  come  in  a  cloud  with  power  and  great  glory.'" 

Now  this   certainty    of  Christ's  coming  to  judgment  afi'ordeth 

C   Comfort  to  the  godly. 
abundant  matter  of  <   Terror  to  the  wicked. 
(   Instruction  to  both. 

Comfort  to  God's  people :  for  when  these  things  come  to  pass, 
then,  saith  Christ  in  2Sth  verse,  "  Lift  up  your  heads,  for  your  re- 
demption draweth  near."  Now  you  are  prosecuted  and  persecuted, 
delivered  up  to  the  synagogues,  and  cast  into  prison,  but  at  that 
great  assize  there  shall  be  a  general  gaol  delivery^  and  you  that  have 
done  good,  shall  go  into  everlasting  joy,  and  your  enemies  who  have 
done  evil,  into  everlasting  fire.  Here,  ye  mourn,  but  hereafter,  all 
tears  shall  be  wiped  from  your  eyes:  here,  ye  sow  in  hope,  but  then 
ye  shall  reap  with  joy :  when  ye  shall  see  the  Son  of  Man  coming 
in  the  clouds,  &c.  As  God  is  the  God  of  comfort,  so  his  book  is 
the  book  of  comfort :  '<  Whatsoever  things  were  written  aforetime, 
they  were  written  for  our  learning,  that  we  through  patience  and 
comfort  of  the  Scriptures  might  have  hope." 

The  very  soul  of  all  the  Bible  is  the  Gospel :  and  the  sum  of  all 
the  Gospel  is  the  Creed  :  and  the  main  point  of  all  the  Creed  is  that 
article  concerning  our  resurrection  and  hope  of  eternal  glory,  when 
Christ  shall  appear.  The  Church  then  hath  well  annexed  that 
Epistle  to  this  Gospel,  as  a  consolation  against  desolation."  By  the 
book  of  comfort,  we  know  that  our  Redeemer  liveth,  and  that  he 
will  come  again  to  judge  and  revenge  our  cause. 

We  believe  that  an  eternal  kingdom  was  secretly  granted  unto  us 
in  our  election,  openly  promised  in  our  vocation,  sealed  in  our  justi- 
fication, and  that  possession  shall  be  given  in  our  glorification  : 
when  as  the  Judge  of  the  world  shall  say,  "  Come  ye  blessed  of  my 


THE  SECOND  SUNDAY  IN  ADVENT.  145 

Father,  inherit  ye  the  kingdom  prepared  for  you  from  the  founda- 
tions of  the  wor^l.  When  the  Lord  himself  shall  descend  from 
heaven  with  a  shout,  and  with  the  voice  of  the  archangel,  and  with 
the  trumpet  of  God,  we  shall  be  caught  up  in  the  clouds  to  meet 
him,  and  so  shall  ever  be  with  him."  And  therefore  pray  we  daily, 
"  Thy  kingdom  come  :   Come  Lord  Jesus,  come  quickly.   Amen." 

Now  as  this  is  comfortable  to  good  men,  so  most  terrible  to  the 
wicked  :  as  Christ,  verse  26,  "  Their  hearts  shall  fail  them  for  fear." 
They  "  shall  seek  death  in  those  days,  and  shall  not  find  it."  And, 
as  it  is,  Apoc.  vi.  16,  "  They  shall  say  to  the  mountains  and  rocks, 
fall  on  us,  and  hide  us  from  tlie  presence  of  him  that  sitteth  on  the 
throne,  and  from  the  wrath  of  the  Lamb."  This  hath  been  their 
day,  wherein  so  far  as  they  could  they  have  done  their  will ;  the 
next  is  the  Lord's  day,  wherein  they  must  suffer  his  will ;  "  a  day 
of  anger,  a  day  of  trouble  and  heaviness ;  a  day  of  destruction  and 
desolation  ;  a  day  of  obscurity  and  darkness  ;  a  day  of  clouds  and 
blackness."  The  reprobate  shall  see  the  Son  of  Man  in  the  clouds 
above,  to  condemn  them;  beneath,  hell's  mouth  open  ready  to  devour 
them ;  before,  the  devils  haling  them ;  behind,  the  saints  and  all 
their  dearest  friends  forsaking  them ;  on  the  left  hand  their  sins 
accusing  them  ;  on  the  right,  justice  threatening  them ;  on  all  sides, 
the  whole  world  made  a  bonfire,  terrifying  them ;  to  go  forward, 
insupportable ;  to  go  back,  impossible ;  to  turn  aside,  unavailable ; 
no  marvel  then  if  at  the  world's  end  men  be  at  their  wit's  end. 

Thirdly,  this  administereth  instruction  unto  all :  for  as  it  is  in  the 
Epistle,  "  Whatsoever  things  were  written  aforetime,  were  written  for 
our  instruction."  And  this  is  so  good  a  lesson,  that  if  we  could 
observe  it  well,  we  should  need  no  more  teaching  :  so  saith  the  wise 
man,  "  Remember  the  last  things,  and  thou  shalt  never  do  amiss." 

Death. 
Judo-ment. 


The  last  things  are  four  .  ^  tt 

Heaven. 


( 


Hell. 


But  the  chief  is  judgment :  for  all  the  rest  attend  it.  Death  is 
usher  to  judgment  going  before  ;  heaven  and  hell  executioners  fol- 
lowing after.  Death  would  not  be  so  fearful,  if  judgment  did  not 
follow :  hell  would  not  be  so  painful,  if  judgment  went  not  before  : 
without  it  heaven  would  not  be  desired,  nor  hell  feared.  He  then 
that  remembers  the  last  day,  remembers  in  it  all  the  last  things : 
and  he  that  remembers  the  last  things,  cannot  do  amiss.  Wherefore 
let  us  ever  embrace  that  godly  meditation  of  St.  Jerome:  "Whether 


146  THE   OFFICIAL   CALENDAR   OF  THE  CHURCH. 

I  eat  or  drink,  or  -svliatsoever  I  do  else,  I  think  I  hear  the  Last 
trump  ;  Arise  ye  dead  and  come  unto  judgment.'^  The  considera- 
tion of  the  "vvorld's  destruction  is  a  sufficient  instruction  to  keep 
good  men  in  honest  courses,  and  to  terrify  had  men  from  evil  ways. 
Italians,  in  a  great  thunder,  used  to  ring  their  bells,  and  discharge 
their  cannon  shot,  that  the  roaring  of  the  one  may  lessen  the  terror 
of  the  other.  In  like  sort  Satan  hangs  tinkling  cymbals  on  our 
ears  ;  and  delights  us  with  the  vanities  and  music  of  the  world,  that 
we  may  forget  the  sound  of  the  last  trump,  and  so  that  day  be  seen, 
before  foreseen  of  most. 

As  it  is  certain  that  Christ  shall  cfime,  so  most  uncertain  when 
he  shall  come  ;  for  he  speaks  of  the  time  not  definitely,  but  indefi- 
nitely: verse  25,  "Then  there  shall  be  signs;"  verse  27,  "Then 
shall  they  see  the  Son  of  Man  coming  in  a  cloud;"  verse  28,  "When 
these  things  come  to  pass,  then  look  up,  for  your  redemption  draw- 
eth  near."  But  how  near  now?  No  man  or  angel  can  tell.  Esay 
saw  God  in  his  throne,  and  the  seraphims  stood  upon  it,  covering 
his  face  with  two  wings,  and  his  feet  with  two  wings :  his  face, 
keeping  us  from  the  secrets  of  God's  eternal  plan  in  the  beginning: 
his  feet,  not  disclosing  when  he  will  come  to  judge  the  world  in 
the  end. 

The  certainty  then,  of  this  uncertainty,  may  teach  us  not  to  be 
curious  or  careless;  not  curious,  for  why  should  we  presume  to 
know  more  than  other  men  ?  more  than  all  men?  more  than  angels? 
more  than  Christ  himself?  It  is  a  kind  of  sacrilege,  saith  Salvianus, 
to  break  into  God's  holy  place,  and  pry  into  his  secret  sanctuary, 
and  to  know  more  than  he  would  have  us  to  know. 

Christ's  apostles  were  his  secretaries,  his  especial  favourites  and 
followers,  from  whom  he  kept  nothing  which  was  for  their  good,  and 
yet  he  said  unto  them,  "It  is  not  for  you  to  know  the  times  of  the 
seasons,  which  the  Father  hath  put  in  his  own  power."  The  glorious 
angels  abound  with  much  knowledge,  natural,  experimental,  revealed, 
having  far  better  means  of  knowledge  than  we :  for  as  much  as  we 
know  the  Creator  by  the  creatures ;  wdiereas  they  know  the  crea- 
tures by  the  Creator.  Angels  always  behold  the  face  of  God  in 
heaven,  which  as  in  a  glass  they  see  much  more  than  is  possible  for 
us  on  earth  to  discern.  Let  not  then  an  heavy  lump  of  clay  presume 
to  know  more  than  heaven's  heralds :  and  yet  Christ,  to  satisfy 
further  our  curiosity,  saith  in  the  thirteenth  of  Mark,  that  himself 
knows  not  that  day  and  hour.  Now  "the  disciple  is  not  above  his 
master,  nor  the  servant  above  his  Lord  :  it  is  enough  for  the  disciple 
to  be  as  his  master  is,  and  the  servant  as  his  Lord."     He  is  a  fool 


THE  SECOND  SUNDAY  IN  ADVENT.  147 

that  will  be  wiser  than  wisdom  itself:  but  Christ  as  man  was  either 
ignorant  of  it,  or  else  had  no  commission  to  reveal  it :  or  as  Aquine, 
Bicitur  nescire,  quia  non  facit  scire  :  he  is  said  himself  not  to  know, 
because  he  would  not  have  us  to  know.  Such  as  will  inquire  more 
touching  that  text,  may  see  Sixt.  Senen.  Bib.  sent.  lib.  6,  annot.  105. 
Suarez  Conimbricen.  tract.  3,  in  Matth.  Bellarm.  lib.  de  anima 
Christi,  cap.  5,  sect.  I  am  de  quarto.  Jansen.  concord,  cap.  124. 
Maldonat.  in  Matt.  xxiv.  36.  Wesselus  Groning,  lib.  de  causis  incar- 
nationis  Christi,  c.  16.  I  will  end  with  the  saying  of  Aug.  Ne  nos 
addamus  inquirere,  quod  ille  non  addidit  dicere.  Let  us  not  seek 
the  things  that  are  too  hard  for  us :  but  that  which  God  hath  com- 
manded let  us  think  upon  with  reverence.  "  Secret  things  belong 
to  the  Lord;  revealed  things  unto  us." 

Secondly,  this  uncertainty  of  Christ's  second  coming,  may  teach 
us  not  to  be  careless :  Nam  ideo  ultimus  dies,  ut  observetur  omnis 
dies  :  God  would  have  us  ignorant  of  the  last  day,  that  we  might  be 
vigilant  every  day.  This  use  Christ  makes  in  the  words  immediately 
following  my  text :  and  Matt.  xxiv.  42,  and  Mark,  xiii.  33.  It  be- 
hoveth  us,  upon  whom  the  ends  of  the  world  are  come,  to  be  more 
watchful,  because  Satan  is  grown  more  wrathful,  Apocal.  xii.  12. 

As  lizai'ds  cut  In  pieces, 
Threat  with  more  malice,  though  with  lesser  might : 
And  even  In  dying  show  their  living  spite. 

The  Father  of  mercies  and  God  of  compassion  increase  our  faith, 
and  fill  our  lamps  with  oil,  that  when  the  bridegroom  shall  come, 
we  may  meet  him,  and  enter  with  him  into  the  wedding ;  where 
there  is  joy  beyond  all  joy,  pleasure  without  pain,  life  without  death, 
every  thing  that  is  good,  without  any  thing  that  is  evil.     Amen. 


THE  THIRD  SUNDAY  IN  ADVENT. 

THE   EPISTLE. 

1  Cor.  IV.  1. — ^^  Let  a  man  this  ivise  esteem  us,  even  as  the  ministers 

of  Christ,"  ^c. 

The  people  of  Corinth  in  Paul's  age,  like  the  people  of  England 
in  our  time,  were  very  factious   and   humorous,   extolling   some 


148  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

preachers,  and  despising  others  indiscreetly,  witliout  either  judg- 
ment or  love.  Saint  Paul  therefore  rebukes  sharply  this  insolent 
rashness,  and  showeth  in  this  Scripture,  1.  What  every  man  should 
judge,  verse  1.     "  Let  a  man,"  &c. 

r.    Ttri       1      111         -1        P  1     C  1-   Report,  ver.  2. 

1.   VVnat  he  should  not  ludse  oi  the  i  n    ■!->  L.^    •      c    ^l. 

,  .       ...        .    '',    °T    ,  <  2.   lieprove    their    lault, 

preachers :  m  which  point  he  doth         J  i  xi    ^  x 

^  ^  r  and  that  two  ways. 

1.  'E^fy:5;ixi:5,  by  way  of  correction,  "  I  pass  very  little  to  be 
judged  of  you,"  &c.,  verse  3,  4. 

2.  AoyuafLX'Z^,  by  Way  of  direction,  "He  that  judgeth  is  the  Lord, 
and  therefore  judge  nothing  before  the  time,"  verse  5. 

"Let  a  man."  Whereas  the  Corinthians  ascribed  either  too  much 
or  too  little  to  their  teachers,  our  apostle  shows  a  mean,  "  Let  a  man 
this  wise,"  &c.,  neither  magnifying  them  as  Christ,  for  they  are  not 
masters  but  ministers,  and  yet  not  vilifying  them  as  ordinary  servants 
in  God's  house,  for  they  are  stewards,  and  that  of  God's  own  secrets. 

Albeit  Paul  plant,  and  Apollos  water,  only  God  giveth  increase. 
Paul  planted  in  preaching,  Apollos  watered  in  baptism :  some  plant 
by  their  words,  others  water  by  their  works ;  some  plant  by  doc- 
trine, others  water  by  their  exhortation  :  some  plant  by  speaking, 
others  water  by  writing,  but  in  all  God  is  all. 

"He  that  planteth  is  nothing,  he  that  watereth  is  nothing,"  that 
is,  no  great  thing,  no  principal  agent,  but  a  subordinate  instrument : 
wherefore  let  not  a  man  boast  in  men,  "whether  it  be  Paul,  or 
Apollos,  or  Cephas,  or  the  world,  or  life,  or  death ;  whether  they  be 
things  present,  or  things  to  come,  even  all  are  yours,  and  ye  Christ's, 
and  Christ  God's.''  If  then  the  preachers  are  yours,  and  you  are 
Christ's,  and  Christ  God's,  as  of  him,  and  through  him,  and  for  him 
are  all  things,  so  unto  him,  and  not  unto  men,  give  all  the  praise 
and  glory. 

Let  a  man  esteem  us  not  as  Christ,  but  as  the  ministers  of  Christ : 
not  as  lords,  but  as  stewards  in  God's  house :  now  stewards  admin- 
ister not  their  own  goods  but  their  master's,  and  one  day  must 
account  for  them,  and  therefore  ye  must  have,  and  we  behave  our- 
selves as  accountants.  Antichrist  then  is  not  the  vicar  of  God,  but 
a  factor  of  Satan,  in  preaching  his  own  decrees,  and  equaling  them 
with  the  divine  law. 

But  albeit  preachers  are  servants,  yet  are  they  not  mean,  but 
high  stewards  :  and  this  is  an  exceeding  great  dignity  to  be  Christ's 
mouth,  Christ's  voice,  Christ's  messengers,  Christ's  angels,  inso- 
much  as  "  he  that  receiveth  them,   receiveth  him,   and  he  that 


THE  THIRD   SUNDAY   IN  ADVENT.  149 

despisetli  them,  clespisetli  him,"  as  ambassadors  speaking  from  him, 
and  for  him,  as  our  apostle  elsewhere.  They  be  not  only  common 
ambassadors,  but  legati  a  latere,  stewards  of  his  hidden  secrets : 
not  only  dispensatores  ministeriorum,  as  in  the  vulgar  Latin;  but 
according  to  the  original,  mysteriorum,  administers  of  his  sacra- 
ments, which  are  mysteries,  and  preachers  of  his  faith,  which  is  a 
deep  secret,  1  Tim.  iii.  16,  of  all  others  the  greatest,  and  yet  it  is 
the  minister's  proper  office,  with  John  Baptist  to  show  the  lamb  of 
God,  which  taketh  away  the  sins  of  the  world. 

They  are  the  mouth  of  God  in  preaching  to  the  people,  and  again 
the  people's  mouth  in  praying  to  God ;  even  mediators  as  it  were 
between  God  and  man  :  as  Moses  said  of  himself,  Deut.  v.  "I  stood 
between  the  Lord  and  you,  to  declare  unto  you  the  word  of  the 
Lord."  This  doth  intimate  how  we  should  teach,  and  you  should 
hear.  First,  how  we  should  preach:  "If  any  man  speak,  let  him 
talk  as  the  words  of  God,"  1  Pet.  iv.  11. 

It  is  a  good  observation,  that  the  lawyer  ought  to  begin  with 
reason,  and  so  descend  to  common  experience  and  authority.  The 
physician  must  begin  with  experience,  and  so  come  to  reason 
and  authority :  but  the  divine  must  begin  with  authority,  and  so 
proceed  to  reason  and  experience. 

2.  This  may  teach  you  to  hear  our  voice  ;  not  as  the  word  of  men, 
but  as  it  is  indeed  the  word  of  God.  Christ  said  of  the  wicked 
Pharisees  in  the  23d  of  Saint  Matthew,  Quge  dicunt,  facite :  Do  as 
they  say,  but  not  as  they  do :  Dicunt  enim  quaa  Dei  sunt,  faciunt 
quae  sua  sunt :  they  do  their  own  works,  but  speak  the  Lord's 
word.  And  therefore  so  long  as  the  preachers  deliver  the  whole- 
some words  of  our  Lord  Jesus,  or  doctrine  which  is  according  to 
his  words,  you  must  entertain  them  as  angels  of  God^  even  as 
Christ  Jesus ;  honouring  their  place,  and  reverencing  their  persons. 
And  this  I  take  to  be  the  pith  of  the  first  part. 

In  the  second,  St.  Paul  teacheth  how  we  must  not  judge  :  first  he 
reports,  then  reproves  their  fault.  His  report  is  in  these  words : 
Hie  jam  quseritur,  &c.,  iZSs  mn  6  5s  .•  Here  among  you  Corinthians  it 
is  discussed  and  disputed  who  is  a  faithful  minister,  and  who  is 
unfaithful. 

And  herein  they  wrong  both  God,  his  Word,  and  his  ministers  ; 
God  to  whom  only  judgment  belongs  in  this  case.  Some  peradven- 
ture  may  judge  of  the  minister's  eloquence,  many  of  his  industry, 
but  none  of  his  faithfulness ;  which  is  the  chief  thing  required  in  a 
steward.  A  man  may  be  fruitful  and  yet  not  faithful ;  an  instru- 
ment to  save  others,  and  yet  be  condemned  himself:  for  he  may 


150  THE   OFFICIAL  CALENDAR   OF  THE   CHURCH. 

preach  Christ,  not  for  Christ,  but  happily  for  other  respects :  as 
the  fornicator  makes  delectation  his  end,  not  generation;  so  the 
preacher,  adulterans  verbum,  (the  pulpit  adulterer,)  as  it  is  in  the 
vulgar,  intends  not  to  get  children  in  Christ  unto  God,  but  gain  or 
glory  to  himself.  Ye  know  the  men,  ye  know  not  their  mind  ;  ye 
see  their  fact,  not  their  faith ;  only  God  knows  the  secrets  of  all 
hearts. 

Secondly,  it  is  an  injury  to  God's  word,  in  having  the  faith  of 
our  glorious  Lord  Jesus  Christ  in  respect  of  persons,  James  ii.  1. 
No  man  may  either  privilege  an  error,  or  prejudice  a  truth :  for 
if  he  preach  another  gospel,  hold  him  accursed,  although  the  min- 
ister be  an  angel:  if  a  truth,  do  as  he  says  though  the  teacher 
be  a  devil :  poison  in  a  golden  cup  is  as  hurtful  as  in  an  earthen 
pot :  wine  in  a  silver  bowl  no  better  than  in  a  wooden  dish.  When 
one  saith,  "  I  am  Paul's,  and  another,  I  am  of  Apollos,  are  ye 
not  carnal  ?"  Is  not  this  gross  carnality,  to  set  up  idols  in  the  Church, 
and  to  worship  them  instead  of  God  ? 

Thirdly,  this  is  an  indignity  to  the  preachers,  in  that  artless  men 
will  take  upon  them  to  judge  of  art.  By  the  laws  of  the  land,  none 
prescribe  physic  but  such  as  are  doctors,  at  least  practitioners  in 
the  faculty :  none  plead  at  the  common  bar,  but  such  as  are  learned 
in  the  law :  yet  every  one,  as  Jerome  complains  in  an  Epistle  to 
Paulinus,  takes  upon  him  exact  knowledge  in  Theology,  and  will 
teach  both  clerk  and  priest  what  they  should  say,  what  they  should 
do.  So  that  often  it  fareth  with  preachers,  as  it  doth  always  with 
fish,  none  so  welcome  as  new  come :  If  a  stranger  happily  come 
among  us,  albeit  he  be  never  so  weak  for  his  learning,  never  so 
wicked  for  his  living ;  yet  all  the  country  must  gad  after  him,  and 
neglect  their  own  pastors ;  as  Christ  in  the  Gospel,  "  A  prophet  is 
not  honoured  in  his  own  city,  and  in  his  own  house."  This  was  a 
foul  fault  in  Corinth ;  Apollos  and  Cephas  and  Paul  were  despised, 
while  false  teachers  were  deified.  Indeed  Paul  writes  in  the  third 
chap,  of  this  Epistle,  as  if  some  followed  him,  and  others  x\pollos  : 
himself  for  his  plain  doctrine,  and  Apollos  for  his  excellent  eloquence. 
But  in  the  sixth  verse  of  this  chapter  he  saith,  he  applied  those 
things  unto  himself,  and  Apollos  figuratively;  meaning  that  Peter 
and  Apollos  and  himself  were  neglected,  and  other  upstart  seducers 
only  regarded ;  he  did  use  the  names  of  God's  apostles  in  his  cen- 
sure for  the  benefit  of  the  Corinthians.  For  your  sake,  that  ye 
might  learn  by  us  that  no  man  presumes  above  that  which  is  written, 
and  that  one  swell  not  against  another  for  any  man's  cause. 

So  men  in  our  days  are  too  partial  in  hearing  and  censuring  their 


THE  THIRD  SUNDAY  IN  ADVENT.  151 

teachers  ;  as  one  said,  auditories  are  like  fairs ;  the  pedler  and  the 
ballad-monger  hath  more  company  than  than  the  grave  rich  mer- 
chant; children  and  fools  hang  upon  them  who  sell  toys,  and  neglect 
those  who  have  their  shops  stuffed  with  good  commodities;  and  this 
assuredly  doth  discourage  many  pastors  learned  and  profitable.  For 
every  man  hath  not  a  magnanimous  spirit,  spernere  se  sperni,  (to 
spurn  those  who  spurn  him,)  to  tell  his  auditory  with  Paul,  "I  pass 
very  little  to  be  judged  of  you."  For  so  this  fault  is  reproved  in 
the  third  verse. 

The  false  teachers  had  extolled  themselves  and  disgraced  him  ; 
affirming  that  "his  bodily  presence  was  weak,  and  his  speech  of  no 
value."  St.  Paul  therefore  having  the  testimony  of  a  good  conscience, 
resolutely  tells  the  Corinthians,  "I  little  pass  to  be  judged  of  them, 
or  you,  or  any  man."  He  saith  not,  I  esteem  not  at  all ;  but  I  little 
regard ;  that  is,  not  so  much  respect  your  judgment,  as  that  I 
should  be  discouraged  in  doing  my  duty.  The  witness  of  conscience 
is  more  comfortable  than  the  vulgar  breath ;  in  comparison  of  the 
one,  I  little  prize  the  other.  Or  as  Gorran :  It  were  a  great  thing 
to  be  judged  of  such  as  are  spiritual ;  but  it  is  a  very  small  thing 
to  be  judged  of  you,  who  are  thus  carnal.  As  Seneca  :  Male  de  me 
loquuntur,  sed  mali;  moverer  si  de  me  Marcus  Cato,  si  Lcelius  sapiens, 
si  duo  Scipiones  ista  loquerentur  :  nunc  malis  displicere  laudari  est. 
(The  things  reported  against  me  are  not  evil,  but  the  reporters  are. 
I  should  be  moved  if  Cato,  Lfelius,  or  Scipio  had  said  this  of  me, 
but  to  be  discried  by  evil  men,  is  to  be  praised.) 

Either  of  man's  judgment.  Our  apostle  wills  us  to  rebuke  with  all 
long  suffering  and  doctrine.  Now  himself  is  a  pattern  of  his  own 
precept ;  for  lest  he  should  seem  too  bitter  in  chiding  the  Corinth- 
ians, and  despising  their  judgment ;  he  doth  in  this  clause  somewhat 
qualify  his  speech,  insinuating  that  he  doth  except  against  all 
others'  judgment,  as  well  as  theirs.  Happily  some  will  object,  it  is 
uncivil  and  unchristian,  not  to  regard  what  men  speak  of  us.  But 
as  we  must  have  care  of  our  conscience,  so  likewise  of  our  credit  : 
"  Qua  semel  amissa  postea  nullus  eris."  (If  it  be  lost,  thou  shalt 
be  no  one.) 

It  is  good  in  our  courses  to  gain  the  fore-game;  for  it  is  exceed- 
ing hard  to  play  an  after-game  of  reputation.  Answer  is  made, 
that  albeit  Paul  esteemed  little  their  judgment  in  regard  of  himself, 
as  expecting  the  praise  of  God,  and  having  a  good  certificate  from 
his  own  conscience ;  yet  in  respect  of  others  who  might  hereby  be 
scandalized,  and  so  the  Gospel  hindered,  he  was  assuredly  grieved, 
and  therefore  reproves  here  their  fault  boldly,  that  they  might 


152  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

repent  heartily.     To  me  it  is  little,  but  unto  others  it  is  a  great 
scandal,  that  I  should  be  thus  abused  and  neglected  of  jou. 

I  judge  not  mine  ownself.  I  know  more  of  myself  than  you  or 
any  man  else,  and  yet  I  cannot  judge  myself;  therefore  much  less 
ought  ye  to  judge  me.  This  seems  contradictory  to  that  of  Paul  : 
"  If  we  would  judge  ourselves  we  should  not  be  judged."  I  answer 
with  Aquine,  that  there  is  a  threefold 

C    1.  Discussionis.  (Examination.) 
Judgment:     )   2.   Condemnationis.   (Condemnation.) 
/   3.  Absolutionis.    (Excusing.) 

Every  man  may,  yea  must  judge  himself  with  the  two  former ;  he 
must  examine  himself,  and  upon  examination  altogether  condemn 
himself.  Every  man  ought  daily  to  commune  with  his  own  heart, 
and  to  search  out  his  spirit,  Psalm  Ixxvii.  6.  Scopebam  spiritum, 
I  did  as  it  were  sweep  my  soul :  Diligenter  attende,  quantum  pro- 
ficias  vel  quantum  deficias  :  examine  thyself  whether  thou  hast  gone 
forward  or  backward  in  the  ways  of  the  Lord.  Summon  thyself,  as 
it  Avere  before  another,  and  so  sift  the  whole  course  of  thy  life, 
Avherein  thou  hast  offended  in  thought,  word,  deed ;  by  sins  of 
omission,  or  commission,  against  God,  thy  neighbour,  and  thyself. 
Judge  thine  own  self  in  secret  before  thyself,  and  thou  shalt  not 
be  condemned  at  the  last  day  before  all  the  world.  Do  this,  saith 
Bernard,  Si  non  semper,  aut  s^epe,  saltem  interdum  :  if  not  always, 
or  often,  at  least  sometime ;  especially,  saith  our  apostle,  when  ye 
come  to  receive  the  blessed  Sacrament  of  our  Lord's  Supper :  "Let 
a  man  examine  himself,  and  so  let  him  eat  of  this  bread,  and  drink 
of  this  cup." 

The  second  kind  of  judgment  is  of  condemnation.  So  Job  :  "  I 
will  reprove  my  ways  in  his  sight.  If  I  would  justify  myself, 
mine  own  mouth  shall  condemn  me."  So  David:  "Enter  not  into 
judgment  with  thy  servant,  for  in  thy  sight  shall  no  man  living  be 
justified."  And  Saint  John:  "If  we  say  we  have  no  sin,  we  de- 
ceive ourselves,  and  the  truth  of  God  is  not  in  us." 

A  Christian  in  this  world  is  mundus  et  mundandus  :  clean  in  part, 
and  in  part  to  be  made  clean :  all  his  perfection  consists  in  acknow- 
ledging his  imperfection  ;  all  his  righteousness  in  forgiveness  of 
sins,  rather  than  in  perfection  of  virtue.  Yea  but,  say  the  Pela- 
gians, and  after  them  the  papists,  "Elizabeth  and  Zachary  were  just, 
observing  all  the  commandments  and  ordinances  of  the  Lord,"  Luke 
i.  6.  "  Job  an  upright  man  departing  from  evil,  and  preserving 
his  innocency,"  Job  ii.  3.  "  In  David  no  wickedness,"  Psalm  xvii. 
.     And  here  Paul,  "  I  know  nothing  by  myself." 


THE  THIRD  SUNDAY  IN  ADVENT.  153 

I  answer  to  the  first :  if  Zachary  was  a  priest,  then  a  sinner  :  for 
as  we  read,  Heb.  vii.  27,  the  priest's  manner  was  first  to  ofi"er  sacri- 
fice for  his  own  sins,  and  then  for  the  people's.  If  then  Zachary 
did  sacrifice,  he  had  sin,  and  sin  is  a  transgression  of  the  law :  so 
that  he  did  not  exactly  keep  the  whole  law,  but  himself  and  his  wife 
so  far  observed  the  .commandments,  as  that  they  were  blameless  in 
the  world's  eye :  no  man  could  justly  condemn  them  for  doing  un- 
justly. 

But  as  Augustine  said,  Ysq  etiam  laudabili  vitfB  hominum,  si 
remota  misericordia,  discutias  eam :  woe  to  the  commendable  life 
of  man,  if  God  set  mercy  aside  in  judging  of  it. 

Even  their  own  Bernard  confesseth  ingeniously,  that  if  the  Lord 
should  take  a  strait  account  of  us  his  stewards,  it  were  impossi- 
ble that  any  should  answer  the  thousandth,  yea  the  least  part  of 
his  debt,  nee  millesimge  nee  minimis  parti. 

For  the  commendation  of  Job,  it  is  not  simple,  but  comparative : 
there  was  none  like  him  on  the  earth ;  at  least  none  so  righteous 
in  that  part  of  the  earth  in  the  land  of  Uz.  It  was  a  great  praise 
to  be  so  good  among  that  people,  who  were  so  bad.  According  to 
the  measure  of  human  perfection.  Almighty  God  hath  given  him  so 
great  testimony  of  righteousness,  saith  Augustine  ;  "  hast  thou  not 
considered  my  servant  Job  ?  how  none  is  like  him  in  the  earth,  an 
upright  and  just  man,  one  that  feareth  God,  and  escheweth  evil." 
But  himself  is  afraid  of  himself:  Verebar  omnia  opera  mea  :  so  the 
Romish  translation  hath  it :  "I  was  afraid  of  all  my  works,"  Job 
ix.  28.  And  in  the  second  verse  of  the  same  chapter ;  "  How  shall 
a  man  be  justified  before  God?"  and  in  the  third  verse  :  "if  I  con- 
tend with  him,  I  shall  not  be  able  to  answer  him  one  for  a  thousand. 

Now  for  David,  his  praise  was  not  general,  but  particular  and 
partial.  There  was  no  wickedness  found  in  him,  that  is,  no  plot  or 
practice  against  Saul ;  whereof  he  was  accused  unjustly  :  but  other 
wise  in  other  things,  his  sins  were  so  many,  and  those  so  heavy, 
that  he  crieth  out  in  the  38th  Psalm,  "put  me  not  to  rebuke,  0 
Lord,  in  thine  anger,"  &c.  David  was  no  traitor,  but  David  was 
an  adulterer,  and  a  cruel  murderer  :  "  He  turned  from  nothing  the 
Lord  commanded  him  all  the  days  of  his  life,  save  only  in  the  matter 
of  Uriah  the  Hittite,"  1  Kings  xv.  5. 

What !  had  David  no  fault  else,  but  only  that  against  Uriah  ? 
Yes  surely,  David  was  conceived  in  sin,  and  shapen  in  wickedness. 
As  he  was  the  son  of  many  years,  so  the  father  of  many  sins.  In 
his  private  conversation  he  did  so  much  off"end,  as  that  he  saith  in 
the  130th  Psalm,  "  If  thou  0  Lord  be  extreme  to  mark  what  is 

11 


154  THE   OFFICIAL   CALENDAR   OF  THE   CHURCH. 

done  amiss,  0  Lord  who  may  abide  it?"  That  text  then  is  to  be 
construed  of  his  public  government,  as  the  circumstances  import ; 
as  he  was  a  king,  the  scripture  giveth  him  this  commendation,  that, 
excepting  the  matter  of  Uriah,  he  gave  no  public  scandal  in  the 
whole  time  of  his  reign.  David  was  in  many  things  a  bad  man,  but 
in  most  things  a  good  king. 

So  likewise  this  speech  of  Paul,  "  I  know  nothing  by  myself,"  is 
not  general,  extended  to  the  whole  course  of  his  life,  but  particular, 
touching  his  apostleship.  Now  Bishop  Latimer  said  :  "as  for  sedition, 
for  ought  that  I  know,  methinks  I  should  not  need  Christ :"  if  I  might 
so  Say.     Paul  knew  nothing,  that  is  no  unfaithfulness  in  exercising 
his  ministry ;  which  he  did  utter  here,  not  to  justify  himself,  as  it 
is  apparent  in  the  next  clause,  but  to  glorify  God.     As  we  find  in 
the  fifteenth  chapter  of  this  Epistle,  verse  9.     "I  am  the  least  of 
the  apostles,  not  worthy  to  be  called  an  apostle,  because  I  perse- 
cuted the  Church  of  God :  but  by  the  grace  of  God  I  am  that  I  am, 
and  his  grace  was  not  in  vain,  for  I  laboured  more  abundantly  than 
them  all ;  yet  not  I,  but  the  grace  of  God  which  is  with  me."     St* 
Paul  then,  assisted  with  God's  especial  grace,  found  nothing  in 
himself  to  condemn  himself,  for  his  unfaithfulness  in  preaching  : 
but  in  other  actions  he  was  so  buffeted  with  Satan,  and  overladen 
as  it  were  with  his  infirmities,  as  that  he  grievously  complaineth : 
"  0  wretched  man  that  I  am,  who  shall  deliver  me  from  the  body 
of  this  death?"     He  that  calls  himself  in  one  place  the  least  saint, 
in  another  acknowledgeth  himself  the  greatest  sinner.     But  what 
need  we  look  any  further  ?     He  that  here  saith,  I  know  nothing  by 
myself,  saith  also,  yet  herein  am  I  not  justified :  as  I  do  not  con- 
demn, so  not  absolve  myself.     The  papist  then  in  citing  this  text, 
hath  lost  a  pound  to  gain  a  penny :  for  although  a  man  do  all  ih^t 
he  can,  he  is  still  an  unprofitable  servant.     I  know  no  unfaithful- 
ness  in  me,  yet  I  am  not  hereby  justified :   for,  as   Gorran   and 
Aquine  note,  Paul  might  have  many  secret  sins  unknown  to  him- 
self; according  to  that  of  David;  who  can  tell  how  often  he  offend- 
eth  ?  "  0  cleanse  thou  me  from  my  secret  faults."     "  Every  way  of  a 
man  (saith  Solomon)  is  right  in  his  own  eye ;  but  the  Lord  ponder- 
eth  the  heart:"  and  who  can  say,  I  have  made  mine  heart  clean? 
Or,  as  our  divines  expound  it,  howsoever  Paul  was  faithful  in  his 
office,  yet  his,  and  all  our  good  works,  are  stained  with  some  blemish. 
There  was  iniquity  in  the  holy  sacrifices  of  the  children  of  Israel : 
but  their  high  priest  did  bear  their  iniquity  to  make  the  offering 
acceptable  before  the  Lord  :  Exod.  xxviii.  38.     There  is  unholiness 
in  our  holiest  actions,  but  Christ  our  high  priest  hath  borne  the 


THE  THIRD  SUNDAY  IN  ADVENT-  155 

iniquity :  and  they  are  accepted  of  God  in  him,  not  by  themselves 
or  their  own  perfection,  but  as  perfumed  with  the  sweet  incense  of 
Christ's  obedience  :  who  to  make  both  us  and  them  acceptable,  gave 
himself  an  offering  and  a  sacrifice  of  a  sweet  smelling  savour  to 
God :  Ephes.  v.  2.     See  Epist.  Dom.  3,  Quadrages. 


THE  GOSPEL. 

Matt.  ii.  2. — "  When  John  in  prison  heard  the  ivorhs  of  Christ^ 

This  o'osTiel  hath  two^^  question  moved  by  St.  John  Baptist,  in  the  2d,  3d 
•  '  *]    ^    ,   ,  s      verses. 

"        P     P        •  (  An  answer  made  by  our  Saviour  Christ  in  the  rest. 

i  1.  The  place  where  :  In  prison. 

In  the  question  four   ;  2.  The  time  when,  He  heard  the  works  of  Christ, 

things  are  regarded:      j  3.  The  messengers  :  he  sent  two  of  his  disciples. 

(  4.  The  message  :  Art  thou  he  that  shall  come,  &c. 

C  Message  ) 
Christ's  answer  concerneth  either  the  }       or       (of  John. 

/  Person     \ 

That  which  concerned  the  message  of  John,  he  delivered  unto 
the  messengers ,  ver.  4,  5,  6.  "  Go  and  show  John  what  ye  have 
heard  and  seen." 

That  which  concerned  the  person  of  John,  he  delivered  unto  the 
multitude  when  the  disciples  of  John  were  departed :  verse  7,  8, 
9,  10. 

^\.  When :  After  John's  disciples  were  gone,  avoiding 
C  hereby  all  flattery. 

Wherein  observe  these  jl.  To  vrhom :  To  the  multitude,  confirming  in  them  a 
three  circumstances  :         '\         reverend  opinion  of  John. 

#3.  What:    His   speech   altogether    tended  unto  the 
V.        praise  of  John. 

.     T  .,  .  ,,     f  Negative,  showing  what  he  was  not,  for  his  life,  ver.  7,  8. 

P       "^1  Affirmative,  showing  what  he  was,  for  his  office,  ver.  9,  10. 

This  I  take  to  be  this  gospel's  anatomy  and  epitome. 

"When  John  in  prison."  "  Many  are  the  troubles  of  the  righteous." 
If  they  were  many,  and  not  troubles,  then  as  it  is  in  the  proverb, 
the  more  the  merrier  :  or  if  they  were  troubles,  and  not  many,  then 
the  fewer  the  better  cheer.  But  it  hath  pleased  Almighty  God  to 
couple  them  both  together,  in  nature  troubles,  in  number  many, 
"  that  through  many  tribulations  we  might  enter  into  the  kingdom 
of  God,"  Acts  xiv.  22. 


156  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

Some  therefore  are  touched  in  their  reputation,  as  Susanna ;  some 
crossed  in  their  children,  as  Ely  ;  some  persecuted  by  their  enemies, 
as  David ;  some  wronged  by  their  friends,  as  Joseph  ;  some  tor- 
mented in  their  body,  as  Lazarus ;  some  suffer  loss  of  goods,  as 
Job  ;  some  restrained  of  their  liberty,  as  here  John  in  prison.  As 
Naples  is  called  in  history  the  butt,  and  Milan  the  bale  of  for- 
tune ;  so  the  good  man  is  the  butt  of  the  wicked,  whereat  he  shoots 
his  sharpest  head  arrows :  and  therefore  we  must  put  on  God's 
armour,  following  St.  John's  example.  When  we  are  in  prison,  or 
in  any  other  affliction,  we  must  not  fly  to  witches,  or  rely  too  much 
on  men,  but  immediately  send  to  Christ :  I  say  send  two  messen- 
gers unto  God,  our  alms  and  our  prayers:  for  they  will  do  our 
errand  for  us,  as  they  did  for  Cornelius,  Acts  x.  4. 

Not  to  follow  the  common  postils  in  this  argument,  I  note  out  of 
these  two  circumstances,  of  place  and  time,  two  commendable  vir- 
tues in  John,  to  wit,  his  discretion  and  humility.  The  disciples  of 
John  held  their  master  a  greater  prophet  than  Christ :  albeit  he 
told  them  plainly,  that  he  was  not  worthy  to  untie  the  latchet  of 
Christ's  shoe.  Matt.  iii.  11.  Behold  then  his  exceeding  wisdom, 
who  sent  his  disciples  unto  Christ,  when  himself  was  most  abased 
in  regard  of  his  present  imprisonment,  and  imminent  death,  and 
when  Christ  on  the  other  side  was  most  famous  for  his  wondrous 
works  and  strange  miracles:  "when  John  being  in  prison,  heard 
the  works  of  Christ,  he  sent  two  of  his  disciples  unto  him." 

/Envy  :  "  Behold,  he  that  was  with  thee  beyond  Jordan 

n,i      T    •  1       p  T  1      \     baptizeth,  and  all  men  follow  him." 

1  he  disciples  01  John  >-r       '^  '<<  .       -r  i       j.    i     nu  •  j. " 

■■     ,     ,         A    ,,  Ignorance:      supposing  John,  to  be  Christ, 

nacl  tnree  tauits  as  we<.     ^.^^^^jj^^.    uj^^jj^i^g    ^j^^    the   Pharisees    against 
tma  in  tne  gospel.  J     qi^^.-^^^^  saying,  why  do  we  and  the  Pharisees  fast 

V     oft,  and  thy  disciples  fast  not  ? 

Now  in  Christ's  school  there  were  three  perfections  opposite  to 
these  three  defects :  examples  of  humility  against  envy :  words  of 
wisdom  against  ignorance :  works  of  wonder  against  incredulity. 
John  therefore  sent  his  disciples  unto  Christ,  that  seeing  his  humi- 
lity, their  envy  might  be  lessened ;  that  hearing  his  wisdom,  their 
ignorance  might  be  rectified ;  that  wondering  at  his  works,  their 
incredulity  might  be  confounded :  and  because  faith  is  the  mother 
of  all  virtues,  and  infidelity  the  nurse  of  all  wickedness,  the  Baptist 
then  sent  his  disciples,  when  he  heard  of  the  great  works  of  Christ ; 
that  going,  they  might  see ;  seeing,  wonder ;  wondering,  believe ; 
believing,  be  saved. 

A  good  .example  for  all  preachers  to  follow ;  that  they  take  their 
hint,  and  best  opportunity  to  benefit  their  auditors.     Every  pastor 


THE  THIRD  SUNDAY  IN  ADVENT,  157 

is  a  steward  in  God's  house ;  and  a  steward  must  not  only  provide 
meat  enough,  but  also  prepare  it  in  due  season :  otherwise,  saith 
Bernard,  it  is  not  dispensatio,  but  dissipatio. 

This  ought  to  be  their  first  and  last  care :  for  John  in  prison 
even  at  death's  door  was  most  careful  to  commend  his  scholars  unto 
the  best  tutor  :  and  this  pattern  fits  all  parents,  as  well  as  preachers. 
In  a  word,  all  superiors,  that  they  be  watchful,  for  the  good  of  such 
as  are  under  them.  "  If  there  be  any  that  provideth  not  for  his 
own,  and  namely  for  them  of  his  household,  he  denieth  the  faith, 
and  is  worse  than  an  infidel."  If  such  as  neglect  their  families  in 
temporal  things,  be  worse  than  infidels ;  how  bad  are  they  who  ne- 
glect them  in  spiritual  things,  using  no  pains  in  their  life,  nor  care 
at  their  death ;  that  their  servants  and  children  after  their  depar- 
ture, may  be  brought  up  in  instruction  and  information  of  the  Lord. 

But  that  which  is  especially  noted  out  of  those  circumstances,  is 
John's  humility,  who  was  not  vain-glorious,  or  factious,  or  any  way 
desirous  to  draw  disciples  after  him,  but  rather  to  send  them  unto 
another,  who  could  better  instruct  them.  If  all  our  preachers  were 
like  John,  there  would  be  much  less  division,  and  much  more  devo- 
tion in  the  Church.  An  itching  shepherd  must  necessarily  make  a 
scabby  sheep. 

"  He  sent."  When  the  pastor  is  restrained  of  his  liberty,  let  him 
not  cease  to  provide  for  his  flock :  when  the  master  of  the  family 
cannot  come  to  Church  himself,  let  him  send  his  servants  unto 
Christ. 

Two.  For  mutual  society,  because  two  are  better  than  one :  if 
one  fall,  the  other  may  lift  him  up  ;  if  one  forget,  the  other  may 
remember:  and  yet  not  more  than  two,  lest  turba  should  prove  tur- 
bulenta,  lest  many  heads  should  make  many  creeds.  As  Joshua 
sent  two  to  spy  the  promised  land ;  so  John  sent  two  to  spy  the 
promised  Lord. 

"  Art  thou  he  that  shall  come."  At  the  first  sight  hereof  some  may 
suppose  that  John  did  doubt,  whether  Christ  was  the  true  Messiah 
or  no :  for  otherwise  he  would  never  have  sent  his  disciples  with 
this  question;  "Art  thou  he  that  shall  come,"  &c.  But  if  you  call 
to  mind  that  which  is  written  before ;  that  John  baptized  Christ  in 
Jordan,  and  how  he  saw  the  Holy  Ghost  descending  upon  hi  m,  and 
how  he  pointed  him  out  with  the  finger,  "  This  is  the  lamb  of  God." 
Or  if  you  shall  advisedly  consider  what  followeth  after  this  question 
of  John  in  this  present  chapter,  what  honourable  testimony  Christ 
gave  of  him,  that  he  was  not  a  reed  shaken  with  the  wind ;  that  is, 
an  inconstant  man,  one  that  preached  Christ  to  be  come,  and  now 


158  THE   OFFICIAL  CALENDAR   OF   THE   CHURCH. 

made  question  of  his  coming :  that  he  was  a  prophet,  yea  more 
than  a  prophet :  if,  I  say,  we  note  the  text  either  precedent  or  con- 
sequent, it  will  appear  more  manifest  than  light  at  noon,  that  John 
himself  did  no  way  doubt  of  Christ :  and  therefore  to  let  pass  all 
other  expositions,  I  follow  with  the  whole  stream  of  late  writers, 
that  old  interpretation  of  St.  Hierome,  Chrysostom,  Theophylact, 
Euthymius,  Hilary,  Rupertus,  all  which  are  of  this  opinion,  that 
John  Baptist  made  not  this  doubt  in  regard  of  himself,  but  in  the 
behalf  of  his  doubting  disciples,  as  yet  not  thoroughly  persuaded 
that  Christ  was  the  Saviour  of  the  world  :  and  therefore  did  he 
send  them  unto  Christ,  that  by  occasion  of  Christ's  answer,  hearing 
his  words,  and  seeing  his  wonders,  they  might  be  fully  satisfied, 
and  in  fine  saved. 

A  candle  being  put  in  a  close  room,  will  show  forth  itself  through 
the  little  crannies  of  the  walls,  and  chinks  of  the  window.  John  was 
a  burning  and  shining  lamp  :  and  therefore  though  he  was  shut  up 
in  prison,  yet  notwithstanding  shined  in  his  humility,  wisdom,  love, 
zeal  before  men,  even  like  the  sun  giving  the  greatest  glimpse  at 
his  going  down. 

"  Go  and  tell  John."  Why  tell  John  ?  lie  knew  before  that  Christ 
was  the  Messiah :  he  might  have  said  rather  ;  I  tell  you ;  not,  go 
you  and  show  John:  but  Christ  would  take  no  notice  of  their  unbe- 
lief, lest  he  should  shame,  and  discourage  them  too  much. 

What  have  you  heard  and  seen.  What  you  have  heard  of  others, 
and  seen  yourselves ;  for  as  St.  Luke  reports  at  that  very  time  be- 
fore their  eyes,  for  our  Saviour  cured  many  of  their  sicknesses  and 
plagues,  and  of  evil  spirits,  and  unto  many  blind  men  he  gave  sight: 
as  if  he  should  reason  thus  ;  I  have  made  the  premises ;  it  remain- 
eth  only  that  ye  gather  the  conclusion  :  he  that  enlighteneth  the 
eyes  of  the  blind,  and  opcneth  the  ears  of  the  deaf,  and  bindeth  up 
the  broken  hearted,  and  preacheth  good  tidings  unto  the  poor,  &c. 
He  is  assuredly  the  Messiah  of  the  world :  but  I  do  all  these  : 
therefore  go  tell  John  what  ye  have  heard  and  seen,  the  blind  re- 
ceive their  sight,  the  lame  walk,  &c.  Ye  know  the  tree  by  his 
fruit.  Non  ex  folus,  non  ex  floribus,  sed  ex  fructibus.  Here  then 
we  may  learn  to  teach  ignorant  people  with  our  works  as  well  as 
our  words,  that  all  men  may  see,  so  well  as  hear  what  we  are. 

Yea,  but  why  did  he  not  show  them  in  plain  terms,  but  demon- 
strate by  miracle,  that  he  was  the  Messias  ?  He  told  the  woman  of 
Samaria  before  she  did  ask  ;  why  then  did  he  not  tell  them  when 
they  did  ask  ?  Chrysostom  gives  this  reason  ;  because  Christ  knew 
the  woman  of  Samaria  would  easily  believe,  therefore  he  used  a  bare 


THE  THIRD  SUNDAY  IN  ADVENT.  159 

word  only ;  but  the  disciples  of  John  were  hard  of  belief,  and  there- 
fore he  thought  it  best  to  teach  them  by  works,  and  not  by  words  : 
"I  have  greater  witness  than  the  witness  of  John;  for  the  works 
which  the  Father  hath  given  me  to  finish,  the  same  works  that  I  do, 
bear  witness  of  me,  that  the  Father  hath  sent  me.  Wherefore, 
though  ye  believe  not  me,  yet  believe  the  works."  Go  show  what 
ye  have  seen ;  the  blind  receive  their  sight,  the  lame  walk,  the  lepers 
are  cleansed,  and  the  deaf  hear,  the  dead  are  raised  up,  &c.  These 
works  which  I  have  done,  the  like  whereof  were  never  done,  testify 
that  I  am  he  who  should  come ;  and  so  tell  your  master  John,  that 
he  look  for  no  other.  This  answer  was  thought  sufficient  by  Christ, 
which  is  wisdom  itself.  Go  and  show  John  the  things  that  ye  have 
heard  and  seen.  But  if  Christ  now  will  find  any  faith  among  our 
atheists,  he  had  need  to  come  with  new  miracles,  I  might  have  said 
with  more  than  miracles,  lest  our  searching  wits  find  the  reason  of 
them ;  or  otherwise  conclude  them  to  be  but  our  ignorance  of  the 
cause.  Men  and  gods,  as  it  is  in  the  fable  of  the  golden  chain,  were 
not  able  to  draw  Jupiter  down  to  the  earth,  and  yet  Jupiter  was 
able  to  draw  them  up  to  heaven.  So  we  must  submit  our  reason 
unto  faith,  and  not  faith  unto  reason. 

And  as  they  departed,  Jesus  began  to  say  unto  the  people.  This 
part  of  our  Saviour's  answer  concerns  the  commendation  of  John. 
If  Alexander  the  Great  accounted  Achilles  happy  for  that  he  had 
so  good  a  trumpeter  of  his  honour  as  Homer,  what  an  exceeding 
glory  was  it  for  the  Baptist  to  be  thus  extolled  by  Christ,  who  being 
truth  itself,  would  not  flatter,  and  could  not  lie  ? 

Divines  out  of  these  circumstances  of  persons  and  time,  note 
Christ's  wisdom  and  sincerity ;  wisdom,  who  did  not  magnify  John 
before  those  who  did  already  praise  him  too  much;  his  sincerity, 
that  would  not  flatter  him  before  his  own  disciples,  albeit  he  did 
extol  him  before  the  people,  when  they  were  gone.  It  is  an  old 
saying  of  Gregory,  Plus  nocet  lingua  adulatoris,  quam  gladius  per- 
secutoris.  The  word  of  the  flatterer  hurts  more  than  the  sword  of 
the  persecutor. 

A  malicious  enemy  doth  often  good  by  telling  us  of  our  vices,  but 
a  fawning  friend  wrongs  us  in  telling  us  of  our  virtues ;  either  com- 
mending that  which  we  have  not,  or  too  much  extolling  that  which 
we  have ;  the  which  is  termed  in  the  Canon  law,  simonia  linguae, 
verbal  simony.  Salt  was  used  in  the  legal  sacrifices,  but  not  honey, 
that  our  lips  may  ofi'er  up  acceptable  sacrifice  to  God.  We  must  have 
salt  in  our  speech,  and  not  honied  compliments,  as  being  more  desi- 
rous to  correct  our  acquaintance  wisely,  than  to  flatter  them  basely. 


160  THE  OFFICIAL   CALENDAR   OF   THE    CHURCH. 

The  parasite,  saitli  the  poet,  hath  bread  in  one  hand,  and  a  stone 
in  the  other  ;  using  as  the  Jews  did  Christ,  carry  us  up  to  the  top 
of  an  hill,  and  then  cast  us  down  headlong.  Christ  therefore  re- 
buked the  Pharisees  before  their  faces,  but  commended  John  behind 
his  back,  not  to  his  own,  but  to  the  people,  lest  they  should  enter- 
tain an  ill-conceit  of  him  who  was  a  preacher  and  a  prophet :  and 
here  by  the  way  note,  that  the  difference  between  the  disciples  of 
Christ  and  John  in  matter  of  ceremonies,  as  fasting  and  washing  of 
hands,  made  no  schism  in  the  Church ;  but  John  gave  this  testimony 
of  Christ,  that  he  was  not  worthy  to  loose  the  latchet  of  his  shoe : 
and  Christ  here  commends  highly  both  the  carriage  and  calling  of 
John,  affirming  of  the  one,  that  he  was  not  an  inconstant  or  vain 
man,  of  the  other,  that  he  was  a  prophet  and  more  than  a  prophet. 

John  was  greater  than  the  prophets  under  the  Law,  because  they 
prophecied  of  Christ  to  come,  but  John  bare  record  that  he  was 
come,  being,  as  divines  have  termed  him,  a  mean,  between  a 
prophet  and  an  apostle ;  a  prophetical  apostle,  and  an  apostolical 
prophet ;  Limes  inter  utrumque  constitatus,  in  quo  desinerent  Vetera, 
et  nova  inciperent.  (Standing  between  the  two  dispensations,  he 
ended  the  old  and  began  the  new.)  The  Baptist  then  is  more  than 
a  prophet,  in  pointing  him  out  with  the  finger ;  who  is  the  very 
centre  of  all  the  prophet's  aim. 

He  was  also  greater  than  a  prophet,  in  that  he  baptized  the  Lord 
of  the  prophets. 

But  what  need  we  look  any  further,  wdien  as  our  Saviour  in  the 
very  next  verse  gives  a  sufficient  reason  of  this  assertion  out  of  the 
prophet  Malachi :  "  This  is  he  of  whom  it  is  written,  Behold  I  send 
my  messenger  before  thy  face,"  &c.  Other  prophets  are  sent  to 
men,  but  John  to  God,  from  God  the  Father  to  God  the  Son :  "  Be- 
hold," saith  God  the  Father,  "I  send  mine  angel  before  thee,"  &c. 

Christ  in  all  his  sermons  usually  cited  texts  for  the  proof  of  his 
doctrine  ;  so  John  the  Baptist ;  "  I  am  the  voice  of  a  crier,  as  saith 
the  prophet  Esay."  So  St.  Peter,  "  This  is  that  which  was  spoken 
by  the  prophet  Joel."  So  St.  Paul  buildeth  all  his  exhortations  and 
conclusions  upon  evidence  of  holy  writ ;  teaching  us  hereby,  that 
howsoever  the  sermon  be  fetched  out  of  the  school,  yet  the  grounds 
of  all  our  preaching  must  be  taken  out  of  God's  own  Book. 
Believe  this,  for  it  is  written ;  do  this,  for  it  is  written.  Audi, 
dicet  Dominus,  non  dicit  Donatus,  aut  Rogatus,  aut  Vincentius, 
aut  Hilarius,  aut  Augustinus,  sed  dicit  Dominus.  ( God  speaks  ; 
I  hear,  not  Donatus,  or  Augustine,  &c.,  but  God.)  Expound  one 
text  by  comparing  it  with  another ;  for  the  prophets  are  commen- 


THE  THIRD   SUNDAY  IN   ADVENT.  161 

tarles  upon  Moses,  and  the  Gospel  is  a  short  exposition  of  both ; 
and  that  you  may  the  better  perform  this,  examine  the  questions, 
harmonies,  concordances,  annotations,  glosses  of  the  learned  doctors 
in  Christ's  Church  from  time  to  time.  For  as  the  Word  of  God 
was  not  penned  in  old  time,  so  likewise  not  to  be  construed  in  our 
time,  by  any  private  spirit,  2  Pet.  i.  20,  21. 

"Behold  I  send  my  messenger."  Our  Evangelist  reports  this  as 
spoken  by  God  the  Father,  but  the  prophet  as  spoken  by  the  Son : 
"  Behold,  I  will  send  my  messenger,  and  he  shall  prepare  the  way 
before  me."  This  altering  of  the  persons  hath  troubled  interpreters 
a  little:  some  therefore  thus,  "I  send  my  messenger  before  my 
face ;"  that  is,  before  my  Son,  Heb.  i.  3.  This  observation  is  true, 
but  not  pertinent :  for  to  send  a  messenger  before  a  man's  face,  is 
nothing  else  but  to  send  a  messenger  before  him,  as  Hab.  iii.  5. 
"Before  him  went  the  pestilence:"  and  Jeremy,  Lament,  i.  5. 
"Her  children  are  gone  into  captivity  before  the  enemy:"  Ante 
faciem  tribulantis ;  and  so  Christ  expounds  it  here,  before  thy  face, 
that  is,  before  thee. 

Now  for  the  changing  of  the  persons,  it  is  usual  in  the  Bible : 
St.  Peter  affirms  that  the  word  of  God  was  written  by  the  Holy 
Ghost ;  but  St.  Paul  saith,  Heb.  i.  1,  that  God  the  Father  in  old 
time  spake  by  the  prophets.  Esay  doth  ascribe  this  unto  the  Son ; 
my  people  shall  know  my  name,  in  that  day  they  shall  know  that  I 
am  he  who  sent  to  them :  and  the  reason  hereof  is  plain :  because 
all  the  works  of  the  sacred  Trinity,  quoad  extra,  be  common  unto 
all  the  three  persons,  and  so  God  the  Father,  and  God  the  Son, 
and  God  the  Holy  Ghost,  send.  The  person's  diversity  then  alters 
not  the  sacred  identity :  but  as  interpreters  observe,  that  text  of 
Malachi  compared  with  this  of  Matthew,  prove  notably  that  God 
the  Father  and  God  the  Son  are  all  one,  their  power  equal,  their 
majesty  coeternal. 

"  My  messenger."  In  the  vulgar  Latin,  Angelum  meum :  Origen 
therefore  thought  John  was  an  angel ;  but  other  expositors  more 
fitly,  that  the  baptist  was  an  angel  officio,  non  natura ;  so  Malachi 
calls  other  prophets,  angels,  in  his  2d  chap.  7.  "  The  priests'  lips 
shall  preserve  knowledge,  and  they  shall  seek  the  law  at  his  mouth, 
for  he  is  the  messenger  of  the  Lord  of  hosts  :"  Angelus  Domini :  so 
•  preachers  are  called  angels  in  the  New  Testament,  that  is,  messen- 
gers and  ambassadors  of  God ;  and  here  the  gospel  agrees  with  the 
epistle.  This  is  a  pattern  of  Saint  Paul's  precept :  preachers  are 
to  be  respected  as  the  ministers  of  Christ,  and  stewards  of  God,  for 
God  saith  of  John  the  Baptist,  "Behold  I  send  my  messenger,"  &c. 


162  THE   OFFICIAL  CALENDAR   OF  THE   CHURCH. 

Happily  some  will  object,  if  ordinary  prophets  are  called  angels, 
how  doth  this  testimony  prove  John  to  be  more  than  a  prophet  ? 
Answer  is  made  by  Zachary,  that  John  is  xai-'  £|o;^t«,  the  prophet,  and 
here  by  Matthew,  that  angel,  as  it  were  beadel  or  gentleman  usher  unto 
Christ.  As  then  in  a  solemn  triumph  they  be  most  honoured,  who 
go  next  before  the  king :  so  John  being  next  unto  Christ,  even 
before  his  face,  is  greater  than  they  who  went  far  off:  he  was  the 
voice,  Christ  the  word :  now  the  word  and  the  voice  are  so  near, 
that  John  was  taken  for  Christ.  Again,  John  may  be  called  that 
angel,  in  regard  of  his  carriage  as  well  as  his  calling ;  for  albeit  he 
did  no  miracle,  yet,  as  one  said,  his  whole  life  was  a  perpetual 
miracle :  first  his  conception  was  wonderful :  begotten,  saith  Am- 
brose, with  prayer :  Non  tam  complexibus  quam  orationibus :  an 
angel  from  heaven  avoucheth  as  much  in  the  first  of  Luke,  verse  13. 
"  Fear  not  Zachary,  for  thy  prayer  is  heard,  and  thy  wife  Elizabeth 
shall  bear  thee  a  son,  and  thou  shalt  call  his  name  John."  It  was 
another  miracle,  that  a  babe  which  could  not  speak,  yea,  that  was 
unborn,  began  to  execute  his  angelical  office,  and  to  show  that 
Christ  was  near ;  that  dumb  Zachary  should  prophesy,  was  a  third 
wonder  at  his  circumcision  ;  and  so  the  whole  life  of  John  was  very 
strange,  living  in  the  wilderness  more  like  an  angel  than  a  man : 
and  in  a  word,  those  things  which  are  commendable  in  others 
severally,  were  found  in  him  all  jointly,  being  a  prophet,  evangelist, 
confessor,  virgin,  martyr :  living  and  dying  in  the  truth,  and  for  the 
truth.  I  know  not  (as  Ambrose  speaks)  whether  his  birth,  or  death, 
or  life  was  more  wonderful. 

How  John  doth  prepare  the  way  before  Christ,  is  showed  in  the 
gospel  on  next  Sunday ;  yet  observe  thus  much  in  general,  that  it 
is  the  minister's  office  to  show  men  the  right  way  to  salvation,  and 
to  bring  them  unto  God :  our  Saviour  hath  promised  to  come  unto 
men ;  it  is  our  duty  therefore  to  knock  at  the  doors  of  your  heart, 
by  preaching  faith  and  repentance,  to  prepare  the  way  for  our 
master,  that  when  himself  knocks  he  may  be  let  in,  and  so  sup  with 
you,  and  dwell  with  you,  and  you  with  him  evermore.     Amen. 


THE  FOURTH  SUNDAY  IN  ADVENT.  163 

THE  FOURTH  SUNDAY  IN  ADVENT. 

THE  EPISTLE. 

Phil.  iv.  4. — ^^  Rejoice  in  the  Lord  always:  again,  I  say  rejoice." 

A  TEXT  of  rejoicing  against  the  time  of  rejoicing :  -^hereby  the 
church  intimates  how  we  should  spend  our  Christmas  ensuing ;  not 
in  gluttony  and  drunkenness,  in  chambering  and  wantonness,  doing 
the  devil  more  service  in  the  twelve  days,  than  in  all  the  twelve 
months :  but  rather  in  psalms,  and  hymns,  and  spiritual  songs, 
making  melody  in  our  hearts  unto  the  Lord  :  I  say  the  church  allot- 
ting this  Scripture  for  this  Sunday,  teacheth  us  how  this  holy  time 
should  be  well  employed,  not  in  unholiness  and  mad  merriments 
among  lords  of  misrule,  but  in  good  offices  of  religion,  as  it  becomes 
the  servants  of  him  who  is  the  God  of  order :  observing  this  festival 
in  honour  of  Jesus,  not  lacchus ;  always  praising  our  heavenly 
Father,  in  loving  us  so  well  as  to  send  his  Son  to  save  his  servants  : 
and  lest  we  should  err  in  our  spiritual  revels,  observe  in  this  Epistle 
both 

„,,      C  Matter      1     „ 
Ihe   <   T.«-  >   01  our  loy. 

(^  Manner     ^  "^  "^ 

The  matter  and  object  of  our  joy :  rejoice  in  the  Lord. 

mi  1        C  Long ;    always  reioice. 

Ihe  manner  :  how  ■<    t.^    ?  •         i 

/   Much;  again  and  again  rejoice. 

It  is  an  old  rule  in  philosophy,  and  it  is  true  in  divinity,  that 
affections  of  the  mind,  as,  anger,  fear,  delight,  &c.,  are  in  their 
own  nature  neither  absolutely  good,  nor  simply  evil,  but  either 
good  or  bad,  as  their  object  is  good  or  bad.  As  for  example,  to  be 
angry  or  not  angry,  is  indifferent :  "Be  angry,  and  sin  not,"  saith 
Paul ;  there  is  a  good  anger.  "Whosoever  is  angry  with  his  brother 
unadvisedly  (saith  Christ)  is  in  danger  of  judgment ;"  there  is  a  bad 
anger.  So  Matt.  x.  28.  "Fear  not  them  that  kill  the  body,  and 
are  not  able  to  kill  the  soul :  but  rather  fear  him  which  is  able  to 
destroy  both  soul  and  body  in  hell."  So  likewise  to  rejoice,  or  not 
to  rejoice,  in  itself  is  neither  absolutely  disgraceful,  nor  altogether 
commendable :  we  may  not  rejoice  in  the  toys  of  the  world,  in 
frowardness,  or  doing  evil,  saith  Solomon :  non  in  vitiis,  non  in 
divitiis,  (neither  in  vices  nor  riches)  saith  Bernard :  "  Wo  be  to  you 
that  thus  laugh,  for  ye  shall  wail  and  weep  :"  but  we  may  delight 


164  THE  OFFICIAL   CALENDAR   OF   THE   CHURCH. 

in  the  Lord,  saitli  David.  Rejoice  in  Christ,  saith  Mary :  then  our 
joy  is  good,  when  as  our  joys  object  is  good,  yea  God ;  as  Paul  here ; 
"rejoice  in  the  Lord." 

As  sorrow  is  a  straitening  of  the  heart,  for  some  ill :  so  joy  the 
dilating  of  the  heart  for  some  good,  either  in  possession  or  expecta- 
tion. Now  Christ  is  our  chief  good ;  as  being  author  of  all  grace 
in  this  life,  and  all  glory  in  the  next :  and  therefore  we  must  chiefly 
rejoice  in  him,  and  in  other  things  only  for  him:  in  him,  as  the 
donor  of  every  good  and  perfect  gift :  for  him,  that  is,  according 
to  his  will :  as  the  phrase  is  used,  1  Cor.  vii.  39.  "  If  her  husband 
be  dead,  she  is  at  liberty  to  marry  with  whom  she  will,  only  in  the 
Lord." 

So  then  we  may  rejoice  in  other  things;  for  the  Lord  as  in  the 
Lord :  we  may  rejoice  in  ourselves,  as  being  the  Lord's ;  and  in 
others,  because  they  rejoice  in  the  Lord,  Psalm  xvi.  .3.  "All  my 
delight  is  upon  the  saints  that  are  in  the  earth,  and  upon  such  as 
excel  in  virtue:"  so  likewise  we  may  rejoice  with  the  wife  of  our 
youth,  and  disport  ourselves  in  good  company :  we  may  make 
Christmas  pies,  and  harvest  dinners :  in  a  word,  rejoice  in  every 
thing  which  may  further  our  spiritual  rejoicing  in  the  Lord.  But 
"  whether  we  eat  or  drink,  or  whatsoever  we  do  else,  all  must  be 
done  to  the  honour  and  glory  of  God.  Rejoice  in  the  Lord  always, 
and  again  I  say  rejoice." 

Yea  but  Christ,  Matt.  v.  4.  "Blessed  are  they  that  mourn,"  Luke 
vi.  21.  "  Blessed  are  they  that  weep."  This  rejoicing  is  not  contrary 
to  that  mourning  ;  for  such  as  mourn  are  blessed  in  being  comforted, 
and  comforted  by  rejoicing  in  the  Lord.  "  Rejoice,  saith  Christ,  in 
that  day  and  be  glad,  when  any  shall  hate  you  for  my  sake;"  the 
which  his  apostles  accordingly  fulfilled,  Acts  v.  41.  "  They  departed 
from  the  council,  rejoicing  that  they  were  counted  worthy  to  suffer 
rebuke  for  his  name;"  that  Christ  would  use  them  as  his  buckler; 
and  Rom.  v.  2.  We  rejoice  in  tribulations.  The  Father  of  mercies 
and  God  of  all  consolation  comforteth  us  in  all  our  afflictions.  As 
the  suff'erings  of  Christ  abound  in  us,  so  our  consolation  aboundeth 
through  Christ.  He  doth  appoint  comfort  to  such  as  mourn  in  Zion : 
he  doth  give  beauty  for  ashes,  oil  of  joy  for  sorrow,  the  garment  of 
gladness,  for  the  spirit  of  heaviness,  so  that  a  martyr  when  he  is 
most  mournful  is  mirthful ;  he  speaks  of  his  tormentor,  as  Socrates 
of  Anitus  ;  and  Petus  of  Nero  the  tyrant,  Occidere  me  potest,  Isedere 
vero  non  potest :  he  may  well  kill  me,  but  he  shall  never  ill  me. 
Nihil  crus  sentit  in  nervo,  cum  manus  est  in  coelo,  (no  blow  is 
felt  when  the  hand  that  strikes   is  in  heaven,)  saith  Tertullian. 


THE  FOURTH  SUNDAY  IN  ADVENT.  165 

Every  cut  is  a  "wide  mouth  to  praise  Christ,  as  the  martyr  Romanus 

sweetly : 

Tot  ecce  lauclant  ora  quot  sunt  vulnera, 
Grates  tibi  o  prsefecte  !  magnas  debeo, 
Quo  multa  pandens  era,  jam  Christum  loquor. 
So  many  mouths,  as  I  have  wounds  to  raise 
Sweet  songs  to  thee,  Oh  perfect  One  !  and  praise 
The  skill,  which  tunes  them  all  to  Jesus'  love. 

Blessed  are  they  that  die  for  the  Lord,  because  they  rejoice  in 
the  Lord.  No  loss,  no  cross  can  interrupt  our  spiritual  joy  :  for  as 
it  followeth  in  the  text  to  be  considered,  it  must  be  continual,  always 
rejoice.  The  Christian  must  keep  Christmas  all  his  life,  though  not 
in  his  hall,  yet  in  his  heart ;  always  in  his  mind,  albeit  not  always 
"with  his  mouth. 

It  is  a  true  rule  delivered  by  the  schoolmen,  that  God's  affirma- 
tive laws,  obligant  semper,  sed  non  ad  semper :  ad  semper  velle,  but 
not  ad  semper  agere ;  requiring  disposition  perpetual,  and  practice 
so  often  as  occasion  is  oifered.  Holy,  just,  valiant  men  are  they 
who  can,  whensoever  they  will,  and  will  whensoever  they  ought, 
execute  what  their  several  imperfections  import.  There  is  a  time 
for  all  things,  and  therefore  several  duties  ought  to  be  discharged 
in  several  seasons.  He  that  saith  here  rejoice  alway,  saith  in  an- 
other place,  "pray  continually,  and  in  all  things  give  thanks :"  and 
therefore  we  need  not  always  actually  pray,  nor  actually  give  thanks, 
nor  actually  rejoice  in  word  and  outward  gesture,  but  as  opportunity 
shall  require.  If  then  a  time,  never  a  better  time,  than  this  holy 
time ;  never  greater  cause  to  shout  out  for  joy,  than  now,  for  that 
our  King  comes  unto  us ;  it  is  our  bounden  duty  always  intention- 
ally, but  at  this  time  with  psalms  and  songs  actually.  No  sin,  nor 
sorrow  must  hinder  our  spiritual  rejoicing.  For  in  all  our  adversity 
God  is  ever  at  hand ;  not  only  nigh  in  his  majesty,  though  doubtless 
he  be  not  far  from  every  one  of  us,  but  also  nigh  in  his  mercy, 
Psalms  cxlv.  18.  "  The  Lord  is  nigh  unto  all  them  that  call  upon 
him.  A  very  present  help  in  trouble."  Yea,  the  Lord's  second 
coming  is  at  hand,  when  he  shall  judge  and  revenge  our  cause ; 
rewarding  us  with  eternal  happiness,  and  punishing  our  adversaries 
with  everlasting  fire ;  and  therefore  rejoice  always  in  all  things  :  I 
say,  rejoice  in  the  Lord,  for  we  cannot  always  rejoice  in  the  things 
of  this  life.  The  world  passeth  away,  and  the  lust  thereof,  but  Christ 
is  evermore  the  same :  the  beginning  and  end  of  all  other  things, 
himself  without  either  beginning  or  end ;  if  then  our  joy's  object 
be  God,  it  may  be  continual,  but  if  fixed  on  earthly  things,  exposed 


166  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

to  manifold  changes  and  cliances,  it  must  necessarily  be  mutable. 
So  that  as  the  poet  truly,  Gaudia  principium  nostris  sunt  ssepe  do- 
loris.  Even  in  laughing  the  heart  is  sorrowful,  and  the  end  of  mirth 
is  heaviness.  The  world  is  a  sea  of  glass,  Apocal.  iv.  6,  brittle  as 
glass,  tumultuous  as  the  sea :  but  he  that  rejoiceth  in  the  Lord,  is 
like  Mount  Sion,  which  standeth  fast  for  ever.  If  then  any  desire 
to  rejoice  alway,  let  him  rejoice  in  the  Lord. 

"And  again  I  say  rejoice."  The  troubles  of  this  life  are  so  great, 
and  our  patience  so  little,  that  Paul  doubleth  this  exhortation  to 
press  the  duty,  and  express  our  dullness  :  and  indeed  our  rejoicing 
cannot  be  continued,  except  it  be  multiplied  again  and  again ;  re- 
joice therefore  for  mercies  already  received,  and  again,  rejoice  for 
mercies  hereafter  promised.  For  received  grace :  first,  for  thy 
creation :  Almighty  God  might  have  made  thee  a  dull  ass,  a  venomous 
serpent,  an  ugly  toad ,  whereas  he  created  thee  according  to  his 
own  image  and  similitude,  as  it  were  divinitatis  epitome.  (An  epi- 
tome of  divinity.)  For  the  world  is  God's  book,  and  man  is  index 
of  that  book,  or  a  commentary  upon  that  text :  rejoice  therefore  in 
the  Lord,  and  say  with  David  ;  "  What  is  man  that  thou  art  so  mindful 
of  him,  or  the  son  of  man,  that  thou  shouldst  visit  him  ?  Thou  hast 
crowned  him  with  worship  and  glory  :  thou  makest  him  to  have  domi- 
nion of  the  works  of  thy  hands,  and  thou  hast  put  all  things  in  subjec- 
tion under  his  feet,"  as  a  ladder  whereby  men  might  ascend  to  the 
consideration  of  thy  greatness  and  goodness. 

For  thy  preservation ;  he  might  have  denied  thee  sight,  as  he  did 
to  Bartimeus,  or  made  thee  deaf  or  dumb,  or  a  cripple,  as  we  read 
of  many  in  the  gospel,  and  daily  see  many  crying  and  dying  in  our 
streets.  If  the  Lord  of  Hosts  had  not  been  thy  guard,  all  other 
creatures  his  soldiers  would  have  banded  themselves  against  thee  ; 
fire  would  have  devoured  thee,  water  would  have  drowned  thee, 
mother  earth  would  open  and  swallowed  thee  quick ;  the  stone 
out  of  the  wall,  the  beam  out  of  the  timber  would  fight  against 
thee :  but  he  hath  given  his  angels  charge  over  thee,  to  keep  thee 
in  all  thy  ways ;  he  doth  defend  thee  under  his  wings,  and  bless  thy 
going  forth,  and  thy  coming  home  ;  bless  the  fruit  of  thy  body,  the 
fruit  of  thy  ground,  the  fruit  of  thy  cattle ;  every  way  so  bless  thee, 
that  thou  may  est  always  rejoice  in  the  Lord. 

For  thy  redemption,  at  this  festival  especially;  consider  with 
Bernard,  Quis  est  qui  venit,  unde,  quo,  ad  quid',  quando,  qua:  (Who 
it  is  that  comes,  whence  he  comes,  where,  to  what,  when,  and  for 
what  purpose.)  Meditate  on  God's  unspeakable  love,  who  sent  his 
Son,  his  first  begotten,  only  begotten  Son,  whom  he  loved  as  him- 


THE  FOURTH  SUNDAY  IN  ADVENT.  167 

self.  The  very  character  and  brightness  of  his  glory  to  deliver  us  his 
servants,  undutiful  as  unprofitable,  from  the  hands  of  all  our  enemies. 
If  thou  hast  any  feeling  of  these  mysteries,  any  faith,  be  it  so  small 
as  a  grain  of  mustard  seed,  evermore  rejoice  in  the  Lord. 

For  thy  sanctification  also  :  many  men  in  a  reprobate  sense  do 
not  call  upon  God;  cannot  call  upon  God.  Whereas  he  hath  given 
thee  grace  to  pray  with  the  congregation  publicly,  with  thine  own 
family  privately,  with  thyself  secretly :  giving  thee  grace  to  feel 
thy  sins,  and  to  be  sorry  for  the  same  :  rejoice  for  these  good  bene- 
fits in  possession  ;  and  again  rejoice  for  those  mercies  of  God  in 
expectation :  for  that  most  excellent  and  eternal  weight  of  glory, 
which  he  hath  laid  up,  and  in  that  day  will  give  to  such  as  love  his 
appearing.  Let  us  evermore  rejoice  in  this  hope,  saying  with 
Habakkuk,  "  I  will  rejoice  in  the  Lord,  I  will  joy  in  the  God  of  my 
salvation." 

Faith  is  the  mother  of  our  rejoicing  in  the  Lord  :  for  Christ 
dwelleth  in  our  hearts  by  faith,  and  faith  is  by  hearing  of  the  Word : 
spiritual  joy  then  is  increased  by  reading,  hearing,  meditating  on 
holy  Scriptures.  "  I  have  spoken  unto  you  these  things,  that  my 
joy  might  remain  in  you."  Luke  xxiv.  32.  "  Did  not  our  hearts 
burn  within  us  while  he  talked  with  us,  and  opened  unto  us  the 
Scriptures?" 

It  is  increased  also  by  good  life.  For  as  sin  doth  grieve  the 
Spirit,  so  good  works  on  the  contrary  cheer  the  soul.  Proverbs  xxi. 
15.  "  It  is  joy  to  the  just  to  do  judgment."  Here  the  gospel  and 
epistle  parallel :  for  the  way  of  the  Lord  is  prepared  especially  by 
faith  and  repentance.  Now  poenitens  de  peccato  dolet :  et  de 
dolore  gaudet :  He  that  is  a  good  man  sorroweth  for  his  sins,  and 
rejoiceth  in  his  sorrow  ;  and  that  he  may  do  this,  he  must  rejoice  in 
the  Lord ;  wherefore  be  not  careful  for  that  which  is  worldly,  but 
make  your  patient  mind  known  to  men,  and  let  your  petitions  be 
manifest  unto  God.  And  the  peace  of  God  which  passeth  all  under- 
standing, keep  your  hearts  and  minds  through  Christ,  giving  you 
many  joys  in  this  life,  to  the  end ;  and  in  the  next,  his  eternal  joy 
without  end.     Amen. 


168  THE    OFFICIAL   CALENDAR    OF  THE   CHURCH. 


THE   GOSPEL. 

John  i.   19 ^'TMs  is  the  record  of  John,  ivhen  the  Jews  sent 

Pr'iests  and   Levites  from   Jerusalem   to    ask  him,    What   art 
thouf 

This  Gospel  is  a  dialogue  between  certain  priests  and  John  the 
Baptist.  The  priests  inquire  after  his  person  and  place,  carriage 
and  calling.  Their  interrogatories  are  five  ;  the  which  are  answered 
by  St.  John  severally ;  showing,  and  that  directly,  both  what  he 
was  not,  as  also  what  he  was  ;  not  Christ,  not  Elias,  not  the  prophet, 
but  the  voice  of  a  crier  in  the  wilderness. 

The  first  question  is,  "Who  art  thou?"  Quis  ego  sum?  (Who 
am  I?)  is  the  question  of  a  good  man  ;  Tu  quis  es?  (Who  are  thou?) 
of  an  envious.  He  that  hath  a  bad  house  gads  abroad.  The  wicked 
are  busy  bishops  in  other  men's  dioceses.  A  true  saying  in  itself, 
but  upon  this  text  but  a  false  gloss ;  for  it  belonged  unto  the  priest's 
office  to  manage  the  business  of  the  Church,  and  exactly  to  know 
what  every  prophet  was.  And  albeit  Euthymius  is  of  opinion,  that 
the  Jews  herein  maliciously  dissembled  their  knowledge :  yet  it  is  more 
probable  that  they  made  this  question  to  see  whether  he  was  Christ. 
For  as  we  read,  Luke  iii.  15,  All  men  mused  in  their  hearts  of  John, 
if  he  were  not  the  Christ ;  and  our  Saviour  told  the  Jews  plainly, 
that  they  for  a  time  rejoiced  more  in  John,  who  was  but  a  candle, 
than  in  himself  who  was  the  Sun  of  Righteousness,  and  light  of  the 
world :  and  albeit  these  messengers  uttered  not  so  much  in  word, 
yet  assuredly  they  harbored  such  a  conceit  in  their  hearts,  therefore 
John  answering  their  intuition  rather  than  their  question  acknow- 
ledged ingenuously,  that  he  was  not  the  Christ. 

In  which  answer,  observe  the  matter  and  the  manner.  In  the 
matter  he  confesseth  the  truth,  denying  himself,  where  note  his 
modesty ;  and  acknowledging  Christ  to  be  the  Messias ;  where  note 
his  obstinacy.  Forte  (saith  Gregory)  grave  non  est  gloriam  et 
honorem  non  petere,  sed  valde  grave  est  non  eum  suscipere  cum 
ofi'ertur.  It  was  then  great  humility  to  refuse  this  honour,  which 
not  only  the  people,  but  also  the  priests,  as  it  should  seem,  were 
ready  to  cast  upon  him ;  hereby  teaching  us  in  all  our  actions,  to 
seek,  not  our  own,  but  God's  glory,  saying  with  this  holy  Baptist, 
"He  must  increase,  but  we  must  decrease."  The  constant  resolu- 
tion of  John  is  also  remarkable,  confessing  Christ  freely,  not  only 
before  the  multitude,  but  also  before  the  Levites  and  Pharisees, 


THE  FOURTH  SUNDAY  IN  ADVENT.  169 

men  of  great  learning,  and  no  less  place  in  the  Church,  and  such  as 
he  might  well  suspect  would  call  his  preaching  in  question. 

But  the  manner  of  his  confession  exceeds  far  the  matter :  "  he 
confessed  and  denied  not,  and  said  plainly,  I  am  not  Christ."  The 
which  words  are  not  superfluous  and  idle,  for  every  tittle  of  the 
Scriptures  hath  his  worth  and  weight.  Such  repetitions  are  usual 
in  the  Bible,  to  set  our  things  more  fully,  as  "  vanity  of  vanities, 
vanity  of  vanities,  and  all  is  vanity."  "Return,  return,  0  Shulamite, 
return,  return."  "0  earth,  earth,  earth,  hear  the  word  of  the  Lord." 
By  this  iteration  then  of  one  and  the  same  thing,  St.  John  showed 
how  unwilling  he  was  to  rob  Christ  of  that  honour  which  only  be- 
longed unto  him.  When  Cornelius  fell  down  at  Peter's  feet,  and 
would  have  worshipped  him,  Peter  instantly  took  him  up,  saying, 
"  Stand  up,  for  even  I  myself  am  a  man."  When  the  men  of  Lystra 
would  have  sacrificed  unto  Paul  and  Barnabas,  they  rent  their 
clothes,  and  ran  in  among  the  people,  crying,  "  We  are  even  men, 
subject  to  the  like  passions  that  ye  be."  When  that  other  John 
would  have  worshipped  the  glorious  angel,  who  showed  him  his 
revelation,  he  said  unto  John,  "See  thou  do  it  not,  for  I  am  thy 
fellow-servant."  So  careful  are  God's  children  in  all  ages  to  give 
God  the  things  appertaining  to  God;  honour  to  whom  honour,  fear 
to  whom  fear,  divine  worship  to  whom  divine  worship  belongeth. 
Here  we  may  justly  condemn  the  Papists,  in  giving  that  kind  of 
worship  to  the  cross,  which  is  only  due  to  Christ.  If  a  man  should 
ask  them  whether  the  crucifix  were  Christ,  I  hope  they  would  answer 
with  John,  and  deny,  and  confess  plainly  that  it  is  not  the  Christ. 
Give  then  to  the  crucifix,  the  respect  due  to  the  crucifix,  reserving 
to  the  crucified  that  honour  which  only  belongs  to  the  crucified. 

If  a  man  should  ask  the  bread  in  the  Sacrament,  what  art  thou  ? 
it  would  answer  plainly  with  John,  in  such  language  as  it  can,  I  am 
not  the  Christ ;  approving  itself  to  our  sight  and  taste,  that  it  is  a 
morsel  of  bread,  a  creature,  not  a  Creator,  and  therefore  not  to  be 
worshipped  and  adored  as  God.  If  good  men  on  earth,  and  glorious 
angels  in  heaven,  have  refused  always  to  be  reputed  Christ ;  what 
shameless  idolaters  are  they,  who  say,  here  is  Christ,  and  there  is 
Christ ;  this  is  Christ,  and  that  is  Christ  ? 

The  second  question  is,  Art  thou  Elias  ?  To  which  John  an- 
swers, No.  Yet  Christ  saith,  he  is  that  Elias.  An  angel  from 
heaven  hath  answered  this  objection,  Luke  i.  17.  John  Baptist  is 
Elias  in  power,  not  in  person,  indued  with  the  like  temperance, 
like  wisdom,  like  courage.  Now  the  Pharisees  imagined  that  Elias 
himself  should  come,  not  another  in  the  spirit  of  Elias ;  and  there- 

12 


170  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

fore  John  according  to  their  meaning,  answered  truly,  that  he  was 
not  Elias.  How  John  and  Elias  paralleled,  see  Beauxamis  Harmon. 
Evangel.  Tom.  i.  fol.  101.  Ludolphus  de  vita  Christi,  part  I.  cap. 
19.  Postil.  Catholic.  Con.  2,  Dom.  4,  Advent.  Whether  Elias  shall 
come  before  the  great  day  of  the  Lord's  second  coming,  see  Luther, 
postil.  major  in  loc.  and  his  majesty's  premonition,  from  the  62d  page 
to  the  80th. 

The  third  question  is,  Art  thou  a  prophet?  To  which  John  an- 
swered also  negatively.  Christ  said,  he  was  more  than  a  prophet; 
himself  that  he  was  less  than  a  prophet. 

_,  ,         ,  (  1.  To  submit  ourselves  unto  our  betters, 

There  are  three  degrees  )  «   m      •        i        .  i 

„  ,       .,.        °  <  I.  lo  give  place  to  equals, 

of  humihty:  J  o    w      ■  ^^       ^    -  c    ■ 

•^  (_  o.  io  yield  unto  interiors. 

All  these  were  found  in  John :  he  submitted  himself  to  superiors, 
affirming  that  he  was  not  Christ :  he  gave  place  to  equals,  answering 
that  he  was  not  Elias ;  he  did  yield  to  his  inferiors,  in  saying  he 
was  not  a  prophet.  Yea,  but  John  out  of  his  humility  must  not  tell 
an  untruth :  his  father  Zacharias  in  the  Benedictus,  calls  him  the 
Prophet  of  the  Most  High ;  and  Christ  more  than  a  prophet.  Chry- 
sostom,  Theophylact,  Euthymius,  and  other  Greek  fathers  are  of 
opinion,  that  the  Pharisees  imagined  John  to  be  that  Prophet  spoken 
of  by  Moses,  Deut.  xviii.  15,  "  The  Lord  thy  God  will  raise  up  unto 
thee  a  Prophet  like  unto  me  from  among  you,  even  of  thy  brethren, 
unto  him  ye  shall  hearken."  The  Avhich  text  must  be  construed 
either  of  the  whole  college  of  prophets,  or  else  of  Christ,  the  chief 
of  the  prophets;  and  therefore  John  answered  directly,  that  he  was 
not  that  Prophet,  xar'  £|o;i'iw,  the  Prophet.  Rupertus  and  other  Latin 
doctors  affirm,  that  the  Pharisees  in  this  interrogatory  desired  to 
know  whether  his  office  were  like  that  of  Esay,  Jeremias,  Amos,  and 
the  old  prophets ;  unto  which  John  might  answer  well,  that  he  was 
not  such  a  prophet ;  for  their  office  was  to  foreshow  Christ  by  some 
works,  or  foretell  him  by  some  words ;  vel  dictis  proesignare,  vel 
factis  prsefigurare,  saith  Rupertus.  But  John's  embassage  was  not 
to  foretell  that  Christ  should  come,  but  plainly  to  tell  that  Christ 
was  come.  "  Thou  shalt  be  called  the  Prophet  of  the  Most  High  ;" 
not  as  to  prefigure,  "  but  to  go  before  the  face  of  the  Lord."  A  pro- 
phet is  a  preacher  of  the  Gospel,  not  as  a  priest  of  the  Law. 

Hitherto  John  Baptist  answers  negatively,  showing  what  he  was 
not,  neither  Christ,  nor  Elias,  nor  a  prophet.  Wherein  he  did  not 
satisfy  the  messengers  of  the  Jews  fully  :  that  therefore  they  might 
return  a  more  perfect  answer,  they  further  importune  and  press 


THE  FOURTH  SUNDAY  IN  ADVENT.  171 

him,  to  know  what  he  was;  "what  sayest  thou  of  thyself?  The 
which  is  the  fourth  interrogatory.  To  this  John  affirmatively,  de- 
claring Avhat  he  was :   "  I  am  the  voice  of  a  crier,"  &c. 

There  were  two  chief  prophecies  of  him :  one,  that  he  should  be 
that  angel  of  the  Lord ;  and  this,  that  he  should  be  the  voice  of  a 
crier  in  the  wilderness.  Here  then  interpreters  observe  John's  hu- 
mility, giving  himself  the  meanest  title  ;  not  Christ,  not  an  angel, 
not  a  prophet,  but  only  vox  clamantis.  Wherein  he  lively  de- 
scribeth  a  good  preacher  of  the  gospel :  he  must  be  the  voice  of  a 
crier  in  the  wilderness,  to  make  straight  the  way  for  the  Loi  d. 

The  Word  of  God  is  a  proclamation  in  writing,  common  to  all, 
and  the  minister  is  the  voice  of  the  crier  to  give  notice  to  the  peo- 
ple, that  the  matter  of  the  proclamation  concerneth  them  and  every 
one  of  them,  Acts  xiii.  26.  "  Men  and  brethren,  and  whosoever 
among  you  feareth  God,  to  you  is  the  word  of  this  salvation  sent : 
to  you  God  raised  up  his  Son  Jesus,  and  hath  sent  him  to  bless  you 
by  turning  every  one  of  you  from  your  iniquities." 

Out  of  the  abundance  of  the  heart  the  mouth  speaketh  :  a  preacher 
therefore  must  cry  from  the  bottom  of  his  heart ;  the  which  is  pre- 
figured, Ezekiel  iii.  1.  "  Son  of  man,  eat  this  roll,  and  go  and 
speak  unto  the  House  of  Israel."  Utter  nothing  to  the  people,  but 
that  which  thou  hast  first  digested  thyself. 

The  voice.  A  word  is  first  conceived  in  the  heart,  then  uttered 
by  the  voice ;  yet  we  hear  the  voice  before  we  know  the  word  :  so 
Christ  the  eternal  Word  was  before  John  and  all  other  preachers. 
"  In  the  beginning  was  the  word,"  and  that  beginning  was  before 
all  beginning  :  yet  the  world  knew  not  the  Word,  till  it  was  preached 
by  the  voice  of  men  and  angels  :  albeit  the  Word  in  itself  be  before 
the  voice,  yet  unto  us  the  voice  goeth  before  the  Word :  "  he  that 
Cometh  after  me  was  before  me."  Christ  then  is  the  Word;  and 
every  preacher  of  Christ  is  a  voice ;  the  which  one  word  confounds 
all  such  as  being  called  thereunto,  do  neglect  their  duty  of  preach- 
ing. In  every  voice,  especially  a  Church  voice,  three  commendable 
qualities  are  requii-ed ;  that  it  be  clear,  sweet,  and  high. 

Clear :  for  as  Hierome  said.  Omnia  in  Sacerdote  debent  esse 
vocalia :  All  things  in  a  divine  should  preach  ;  his  apparel  preach, 
his  diet  preach,  his  whole  life  preach.  "An  example  in  word,  in 
conversation,  in  spirit,  in  faith,  in  pureness."  Such  a  voice  was  the 
Baptist :  his  preaching  was  of  repentance,  and  he  lived  as  a  peni- 
tent :  as  he  did  boldly  speak  the  truth,  so  constantly  suiFer  for  the 
truth  :  on  the  contrary,  bad  manners  and  false  doctrine,  make  harsh 
and  hoarse  the  loud  voice. 


172  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

Covetous  Judas  had  an  hoarse  voice  :  filthy  Nicholas  an  hoarse 
voice  :  Simon  Magus  an  hoarse  voice :  Peter  in  denying  his  Master, 
through  extreme  coldness  of  fear,  had  an  hoarse  voice  too  for  a  time. 
Manichasus,  Arius,  Pelagius,  all  heretical,  schismatical,  atheistical 
teachers,  are  hoarse  voices  in  God's  choir. 

Ille  solus  prasdicat  vi-va  voce,  qui  praedicat  vita  et  voce. 

He  only  preaches  with  a  living  voice  who  preaches  with  his  life  and  voice. 

Secondly,  the  Church  voice  must  be  sweet ;  every  seed  is  not  to 
be  sown  at  every  season,  in  every  ground :  and  so  it  is  in  God's 
husbandry :  the  voice  therefore  must  aright  divide  the  word  which 
it  sings  and  says  :  observing  time,  and  keeping  itself  in  tune,  speak- 
ing to  the  proud  boldly,  to  the  meek  mildly,  to  all  wisely.  The  bells 
hung  on  Aaron's  garment  were  of  pure  gold,  hereby  signifying  that 
Aaron's  voice  should  be  no  sounding  brass,  nor  jarring  cymbal,  but 
a  sweet  ring,  proving  sweetly,  reproving  sweetly,  confuting  error 
sweetly,  confirming  the  truth  sweetly ;  running  over  all  the  changes 
of  God's  ring,  mentioned,  2  Tim.  iv.  without  any  jar  or  false  stroke, 
sweetly.  Such  a  voice  was  John  the  Baptist,  rebuking  Herod, 
hardened  in  his  wickedness,  ruffly  ;  taking  up  the  dissembling  Pha- 
risees bitterly  ;  speaking  to  his  owm  disciples  gently,  singing  to 
every  one  the  true  note  fitly  ;  and  this,  as  David  speaks,  is  to  charm 
wisely. 

Thirdly,  the  Church  voice  must  be  high^  and  that  in 

,     „    ,     C  Matter,  of  which  ^  ,  , 

regard  ot  the  <  ,;r       .       i  >  he  speaks. 

°  /  Men,  to  Avhom       ^         '■ 

And  such  a  voice  was  the  Baptist  also.  First,  for  the  matter, he 
reached  many  strains  never  sung  before :  Repent,  saith  he,  for  the 
kingdom  of  heaven  is  at  hand.  This  note  was  never  heard  of  the 
people,  nor  sung  by  the  priests  in  old  time.  John  being  more  than 
a  prophet,  exalted  his  voice  above  the  prophets,  and  in  a  plain  song, 
without  any  crotchets,  preached  him  who  is  higher  than  the  highest. 

Secondly,  in  regard  of  the  men  to  whom  he  spake :  For,  as  it  fol- 
loweth  in  the  next  word,  he  was  the  voice  of  a  crier.  Now  men  use 
to  cry  aloud, 

f  When  they  speak  to  men  which  are  afar  oiF. 
Either  }  When  they  speak  to  men  which  are  deaf. 
(  When  they  are  angry. 

Sinners  are  far  off  from  God,  and  exceeding  deaf:  and  therefore 
we  must  be  angry  crjnng  aloud,  and  lifting  up  our  voice  like  a 
trumpet,  showing  the  people  their  transgressions,  and  the  house  of 
Jacob  their  sins. 


'   THE  FOURTH  SUNDAY  IN  ADVENT.  173 

First,  sinners  are  far  off,  as  it  is  said  of  the  prodigal  child,  gone 
into  a  far  country,  like  lost  sheep,  strayed  out  of  God's  pastures 
into  Satan's  enclosures  ;  and  therefore  it  is  our  office  not  only  to 
speak,  but  also  to  cry,  "  Return,  return,  0  Shulamite,  return,  re- 
turn." 

God  doth  not  go  from  man,  but  man  from  God.  He  that  saileth 
nigh  a  rock,  thinketh  the  rock  runs  from  the  ship,  when  as  indeed 
the  ship  rides,  and  the  rock  stands  still :  even  so  we  leave  the  ways 
of  the  Lord,  and  run  our  own  courses,  and  then  we  complain  that 
God  is  far  from  us,  and  that  our  cry  comes  not  nigh  him.  It  is 
true  that  God  is  far  off  from  the  wicked,  not  because  he  is  moveable, 
for  he  is  ever  the  same,  but  because  they  be  wandering  ;  yet  they 
cannot  fly  from  his  presence.  The  further  from  east,  the  nearer 
unto  the  west :  the  more  they  go  from  God's  grace,  the  nearer  his 
justice  ;  salvation  is  far  from  the  wicked,  but  judgment  hangs  over 
their  heads.  It  is  our  duty  therefore  to  recall  men,  a  Deo  irato  ad  deum 
placatum,  from  God  as  an  angry  judge,  to  God  as  a  merciful  Father. 
If  we  draw  near  to  God,  he  will  draw  near  to  us  ;  as  the  good  father 
of  the  prodigal  son,  when  he  perceived  him  afar  off,  he  had  compas- 
sion, and  ran,  and  fell  on  his  neck,  and  kissed  him.  It  is  said  in 
the  text,  that  the  son  did  go  to  his  father ;  but  the  father  ran  to 
meet  his  son.  The  father's  compassion  and  mercy,  was  greater  than 
the  son's  passion  and  misery. 

Secondly,  sinners  are  deaf,  and  therefore  we  need  to  cry  aloud. 
Some  will  hear  but  with  one  ear,  like  Malchus  in  the  gospel,  having 
their  right  ear  cut  off,  and  only  bringing  their  left  ear  to  the  sermon, 
misconstruing  all  things  sinisterly:  some  stop  both  their  ears,  like 
the  deaf  adder,  refusing  to  hear  the  voice  of  the  charmer,  charm  he 
never  so  wisely  ;  Psalm  Iviii.  5.  St.  Augustine  writing  upon  these 
words,  hath  reported  out  of  natural  historiographers,  that  the  serpent 
delighting  in  the  darkness,  wherewithal  he  hath  enclosed  himself, 
claspeth  one  of  his  ears  hard  to  the  ground,  and  with  his  tail  stop- 
peth  the  other,  lest  hearing  the  Marsus  he  should  be  brought  forth 
jnto  the  light :  so  worldly  men  stop  one  ear  with  earth,  that  is  with 
covetousness,  and  the  other  with  their  tail,  that  is,  hope  of  long 
life.  Jeremy  therefore  crieth  ;  "  0  earth,  earth,  earth."  0  un- 
Jiappy  caitive,  thou  that  hast  nothing  but  earth  in  thy  mouth,  ever 
talking  of  worldly  wealth  ;  thou  hast  nothing  but  earth  in  thy  mind, 
ever  plotting  how  to  join  house  to  house,  and  field  to  field;  nothing 
but  earth  in  thy  hands,  ever  busied  about  the  trifles  of  this  life  ; 
hear  the  word  of  the  Lord,  which  chargeth  thee  not  to  trust  in  un- 
certain riches,  but  in  the  living  God ,  and  that  thou  be  rich  in  good 


Vl4  THE   OFFICIAL  CALENDAR    OF  THE    CHURCH. 

works,  evermore  ready  to  distribute  whilst  thou  hast  time ;  stop 
not  thine  ear  from  the  cry  of  the  poor,  with  hope  of  long  life,  hut 
remember  what  Job  saith  in  his  21st  chapter,  verse  13.  They  spend 
their  days  in  wealth,  and  suddenly  they  go  down  to  hell.  0  fool, 
this  night  will  they  fetch  away  thy  soul  from  thee,  then  whose  shall 
those  things  be  which  thou  hast  provided  ? 

Thirdly,  men  speak  aloud,  when  as  they  be  angry:  so  the  preacher 
ought  to  be  zealous  in  the  cause  of  God,  evermore  displeased  with 
the  sins  of  his  people,  saying  with  David ;  do  not  I  hate  them,  0 
Lord,  who  hate  thee  ?  and  am  not  I  grieved  with  those  that  rise 
up  against  thee  ?  Such  a  crier  was  St.  Peter,  telling  Simon  the 
sorcerer  that  he  was  in  the  gall  of  bitterness  and  bond  of  iniquity. 
Such  a  crier  was  Paul,  taking  up  Elymas ;  0  full  of  mischief,  the 
child  of  the  devil,  and  enemy  of  all  righteousness,  &c.  Such  a  crier 
was  Polycarpus,  who  told  Marcion  that  he  was  the  devil's  darling. 
And  such  a  crier  every  divine  should  be,  as  a  Simon  helping  to  bear 
the  cross  of  the  distressed  ;  and  a  Barnabas  which  is  the  son  of  con- 
solation ;  so  like  James  and  John,  styled  in  Scripture  Boanerges, 
which  is,  sons  of  thunder  :  as  Ambrose  fitly,  vox  and  clamor  must  go 
together,  the  voice  preach  faith,  the  cry  repentance ;  the  voice  com- 
fort, the  cry  threaten;  the  voice  sing  mercy,  the  cry  sounds  judgment : 
so  most  interpreters  expound  vox  clamantis.  Yet  it  is  a  good  observa- 
tion of  others,  that  John  is  not  the  crier,  but  the  voice  of  the  crier ; 
for  it  is  Christ  who  crieth  in  preachers,  he  speaks  by  the  mouth  of 
all  his  holy  prophets :  he  crieth,  "  0  ye  foolish,  how  long  will  ye 
love  foolishness?"  he  crieth,  "Repent,  for  the  kingdom  of  God  is  at 
hand  :"  he  crieth,  "  Come  unto  me  all  ye  that  are  wearied  and  laden, 
and  I  will  refresh  you."  To-day  then  if  ye  will  hear  his  voice, 
harden  not  your  hearts,  but  suffer  the  words  of  exhortation  and. 
doctrine ;  be  moved  at  his  cry,  lest  he  despise  your  call.  As  he 
saith  in  the  first  of  the  Proverbs :  because  I  have  called,  and  ye 
have  refused,  I  have  stretched  out  mine  hand,  and  none  would 
regard:  therefore  they  shall  call  upon  me,  but  I  Avill  not  answer: 
they  shall  seek  me  early,  but  they  shall  not  find  me.  Think  on 
this  all  ye  that  forget  God,  ye  that  suifer  Christ  to  stand  and 
knock,  and  cry  at  the  door  of  your  hearts,  and  yet  you  will  not  let 
him  in. 

"In  the  wilderness,"  that  is,  in  the  world,  a  desert  of  goodness, 
wherein  the  preacher  must  fight  with  beasts,  as  Paul  at  Ephesus  in 
the  shapes  of  men,  crying  unto  ravening  wolves,  covetous  foxes, 
roaring  lions,  &c.  Here  is  the  place  he  must  cry;  for  in  heaven 
there  is  no  crying,  but  all  singing,  and  in  hell  there  is  no  crying, 


THE  FOURTH  SUNDAY  IN  ADVENT.  175 

to  take  heed  of  wo  ;  but  howling  and  crying  for  wo  ;  while  then  you 
are  in  the  way,  while  it  is  called  to-day,  give  ear  to  the  voice  of 
the  crier. 

"Or  in  the  wilderness,"  that  is  Jerusalem;  out  of  order  as  a 
desert :  or  in  the  wilderness  :  that  is,  among  the  Gentiles  and  desolate 
people,  strangers  from  the  commonwealth  of  Israel,  and  aliens  from 
covenants  of  promise  before  Christ's  coming ;  but  now  the  desolate 
hath  more  children  than  the  married  wife.  The  Gentiles  heretofore 
were  without  an  husband,  and  the  synagogue  of  the  Jews  had  God 
for  her  love ;  but  now  contrariwise  the  church  converted  to  the 
faith,  bears  more  children  unto  God  than  ever  the  synagogue  did. 
The  voice  of  the  crier  shall  gather  and  call  so  many  sheep  to  Christ's 
fold,  that  the  wilderness  shall  say  in  her  heart,  "Who  hath  begotten 
me  these  children',  seeing  I  am  barren  and  desolate?" 

"Or  in  the  wilderness."  Literally;  because  that  is  the  most  fit 
place  for  the  preacher  of  repentance,  wherein  there  is  least  tumult ; 
and  again,  to  signify  that  the  people  should  follow  the  pastor ;  not 
the  pastor  humour  the  people.  The  preacher  is  the  voice  of  a  crier 
in  the  wilderness,  not  a  carpet  divine  for  table  gospellers  in  a 
corner,  I  will  not  any  further  examine  the  place,  the  end  is  all, 
and  that  is  to  make  straight  the  way  of  the  Lord. 

The  wicked  walk  either  in  circles,  or  else  in  overthwart  ways, 
wearying  themselves  in  the  labyrinth  of  their  unruly  desires :  or  if 
they  walk  not  circularly,  they  walk  in  wry-ways  and  by-ways  oppo- 
site to  the  Lord's  way :  for  example  ;  the  vain-glorious  do  all  their 
good  works  to  be  seen  of  men,  and  so  they  cross  God's  way  tending 
to  another  end ;  only  the  children  of  God  walk  in  the  straight  way, 
in  a  right  line  beginning  and  ending  in  God ;  as  every  good  gift  is 
from  him,  so  it  is  by  them  referred  unto  him ;  as  his  is  the  power, 
so  his  is  the  praise. 

The  end  of  our  preaching  is  not  to  make  way  for  ourselves  and 
our  own  preferment,  but  for  our  Master  and  his  glory:  make  straight 
the  way  of  the  Lord,  as  saith  the  prophet  Esay.  Wherefore  leav- 
ing all  other  expositions,  I  come  to  the  prophet's  interpretation,  as 
it  is  recorded  in  his  40th  chapter,  at  the  3d  and  4th  verses.  "  A 
voice  crieth  in  the  wilderness,  prepare  ye  the  way  of  the  Lord : 
make  straight  in  the  desert  a  path  for  our  God.  Every  valley  shall 
be  exalted,  and  every  mountain  and  hill  shall  be  made  low :  and 
the  crooked  shall  be  straight,  and  the  rough  place,  plain." 

Now  these  things  are  to  be  construed  in  a  spiritual  sense.  For 
as  kings  in  their  solemn  progresses  have  their  ways  levelled  and 
straightened  against  their  coming  into  the  country :  so  the  preachers 


176  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

as  harbingers  and  sumners  of  Christ,  ought  to  prepare  the  people, 
that  he  may  come  unto  them,  as  about  this  time  he  came  unto  them. 
Presumption  and  pride  make  mountains  and  hills  in  Christ's  way  ; 
desperation  holes  in  Christ's  way ;  vainglory  makes  crooked  the  way  : 
covetous  cares  are  briers  and  bushes  in  the  way  :  noisome  lusts  make 
foul  the  way  :  wherefore  the  voice  of  the  crier  in  the  wilderness  must 
dig  down  the  mountains,  exalt  the  vallies,  stub  up  the  briers,  make 
smooth  the  rough,  rectify  the  crooked.  Behold,  saith  Clod  to  the  pro- 
phet, "  I  have  set  thee  over  the  nations,  and  over  the  kingdoms,  to 
pluck  up,  and  to  root  out,  and  to  destroy  and  overthrow,  to  build  and 
to  plant."  The  which  text  is  wrested  by  the  papists  exceedingly,  to 
prove  that  the  Pope  hath  authority  to  depose  princes,  and  dispose  of 
their  crowns  at  his  pleasure.  But  God  expounds  himself  in  the  words 
immediately  before :  "I  have  made  thee  a  prophet,  and  put  my 
words  into  thy  mouth:"  a  preacher  with  words  in  his  mouth,  not  a 
magistrate  with  a  sword  in  his  hand :  and  therefore  their  own 
glossographer  interprets  it  thus :  I  have  appointed  thee  to  root  up  ; 
that  is,  to  root  up  vices,  to  beat  down  heresies,  and  to  build  up 
virtues.  And  Theodoret ;  to  root  up  kingdoms  is  nothing  else  but 
to  denounce  God's  heavy  judgments  against  them  :  as  Hierom ;  to 
cast  them  down  by  the  word  of  Almighty  God.  Ut  facias  opus 
prophetee,  sarculo,  non  sceptro,  opus  est  tibi,  saith  Bernard ;  that 
thou  mayest  do  the  work  of  a  prophet,  thou  must  have  a  weeding 
hook,  not  a  sceptre :  and  as  Gregory  notes  aptly,  the  prophet  is 
willed  here  first  to  root  up,  and  after  to  plant ;  because  the  founda- 
tion of  truth  is  never  well  laid,  except  the  frame  of  error  be  first 
subverted :  at  the  first  we  must  cast  down  the  mountains  by  the 
preaching  of  the  law ;  then  exalt  the  vallies  by  the  preaching  of  the 
gospel.  Such  a  voice  was  the  prophet  Nathan :  at  the  first  he  did 
cast  down  the  mountain,  the  presumptuous  hypocrisy  of  king  David, 
rebuking  him  for  his  sins,  and  thundering  out  judgments  for  the 
same ;  but  when  he  saw  this  huge  mountain  cast  down,  when  David 
was  under  foot,  dejected  in  spirit,  crying  out,  I  have  sinned  against 
the  Lord ;  Nathan  presently  raiseth  up  this  valley,  saying,  the  Lord 
hath  taken  away  thy  sin.  This  course  Saint  Peter  used  in  his  first 
sermon,  in  the  beginning  whereof  he  charged  the  Jews  with  their 
sins:  but  so  soon  as  they  were  pricked  in  their  hearts,  and  said, 
"Men  and  brethren,  what  shall  we  do?"  Saint  Peter  presently 
lifteth  them  up  again  by  preaching  Christ  for  the  remission  of  sins. 
And  well  might  John  call  himself  such  a  voice,  for  all  his  preaching 
stood  upon  two  legs,  repentance  and  faith,  digging  down  the  moun- 
tains by  the  one,  and  raising  up  the  vallies  by  the  other. 


THE  FOURTH  SUNDAY  IN  ADVENT.  177 

The  great  doctor  having  heaven  for  his  chair,  earth  for  his  school, 
the  whole  Bible  for  his  text,  and  the  whole  world  for  his  audience, 
began  this  method  in  the  first  sermon  that  ever  was  made,  Gen.  iii. 
Adam  by  following  his  new  schoolmaster  the  devil,  waxed  proud, 
and  began  to  grow  so  big  as  a  mountain :  God  therefore  doth  first 
cast  him  down,  showing  the  greatness  of  his  fault,  and  then  he 
raiseth  him  up  again,  by  promising  that  the  seed  of  the  woman 
should  bruise  the  serpent's  head.  Seeing  then  we  have  both  precept 
and  pattern  from  God  himself,  let  us  be  followers  of  him  as  dear 
children,  pulling  down  the  mighty  from  their  seats,  and  exalting 
the  humble  and  meek.     To  begin  with  the  first : 

m,  ,  ,    (  One  assuming  too  much  unto  themselves,  out  of  their  own 

1  here  are  two  sorts  ■.         ^ 

e  ,   •      .  <      merit. 

0  moun  ains ,  ^  rpj^^  other  presuming  too  much  upon  God's  mercy. 

"  Every  man  is  naturally  like  Simon  the  Sorcerer,"  Acts  viii., 
conceiting  himself  to  be  some  great  man :  as  Martin  Luther  said, 
"  all  of  us  have  a  Pope  bred  in  us ;"  an  opinion  of  our  own  works : 
albeit  there  be  in  us  no  real  virtue,  no  true  substance  ;  yet  Nar- 
cissus-like, we  are  enamoured  with  our  own  shadows:  and  this  is 
the  serpent's  head,  the  beginning  of  all  evil.  Wherefore  we  must 
labour  every  day  to  dig  down  this  high  mountain  :  we  must  descend, 
that  we  may  ascend :  as  we  fell  by  ascending,  so  we  must  be  raised 
by  descending.  Beda  wrote  of  the  Publican :  Appropinquare  noluit 
ad  Deum,  ut  appropinquaret  ad  ilium.  He  that  will  not  be  a 
mountain  in  Christ's  way,  must  not  be  a  mount-bank  of  his  own 
virtue,  but  level  himself  even  with  the  ground,  working  his  salvation 
in  fear  and  trembling. 

The  second  kind  of  mountains  are  such  as  raise  themselves  upon 
mere  presumption  of  mercy,  boasting  of  a  shorter  cut  to  heaven  than 
either  the  good  works  of  papists,  or  good  words  of  Puritans,  abusing 
that  sweet  text  of  Paul,  "where  sin  aboundeth,  there  grace  super- 
aboundeth."  Indeed  where  sin  is  felt  and  grieved  for,  there  God's 
grace  is  greater  than  our  sin,  both  in  imputation  and  effect :  for 
our  sins  are  finite,  whereas  his  goodness  is  infinite,  the  salve  is 
greater  than  the  sore.  But  when  we  draw  iniquity  with  cords  of 
vanity,  and  sin  as  with  cart-ropes ;  when  we  speak  good  of  evil,  and 
evil  of  good ;  when  as  without  any  remorse  we  sin  presumptuously ; 
when  as  we  fall  not  forward  as  Abraham  and  Ezekiel,  but  backward 
as  old  Eli,  and  the  Jews  who  took  Christ ;  then  assuredly  the  more 
sin,  the  less  grace.  Shall  we  continue  still  in  sin  that  grace  may 
abound?  God  forbid.  Yea,  God  hath  forbidden  it,  enjoining  us 
to  be  holy  as  he  is  holy,  that  being  delivered  out  of  the  hands  of 


178  THE   OFFICIAL  CALENDAR    OF   THE   CHURCH. 

all  our  enemies,  we  might  serve  him  in  holiness  and  righteousness 
all  the  days  of  our  life. 

A  man  is  dejected  and  made  a  valley  C  Great  faults, 
two  ways  :  in  regard  of  his  ^  Little  faith. 

The  voice  of  the  crier  must  pronounce  God's  proclamation  and 
general  pardon  for  the  one,  and  apply  it  in  particular  for  the 
strengthening  of  the  other. 

The  fifth  and  last  question  of  the  Pharisees  is :  "  why  baptizest 
thou  then,  if  thou  be  not  the  Christ,  neither  Elias,  nor  the  prophet  ?" 
unto  which  John  answered;   "I  baptize  with  water,"  &c. 

This  last  interrogatory  was  the  first  in  their  intention :  for  the 
Pharisees  had  a  tradition,  that  none  might  baptize  but  Christ,  or 
some  great  prophet,  and  therefore  they  did  first  ask  craftily  whether 
he  were  Christ,  or  a  prophet :  and  then  having  undermined  him 
thoroughly,  with  what  authority  dost  thou  baptize?  being  neither 
Christ,  nor  Elias,  nor  a  prophet  ?  St.  John's  answer  is  opposite, 
but  apposite.  I  am  a  minister  but  not  a  Messiah ;  I  give  the  out- 
ward sign,  but  Christ  is  he  who  doth  give  the  inward  grace  :  "  I 
baptize  you  with  water,  but  he  that  cometh  after  me  shall  baptize 
you  with  the  Holy  Ghost  and  fire."  In  which  he  compareth  the 
ministry  of  man  with  the  power  of  God ;  the  outward  baptism  with 
the  spiritual  baptism  :  whereof  the  first  is  done  by  the  hand  of  man, 
the  other  is  peculiar  only  to  Christ.  The  comparison  is  not  as  the 
papists  imagine,  between  the  baptism  of  John  and  Christ,  but  be- 
tween the  person  of  John  and  Christ :  for  the  baptism  of  John  and 
Christ  are  one,  both  in  effect  and  authority :  for  John's  baptism 
was  not  of  his  own  devising,  but  of  God's  institution :  as  he  showeth 
his  commission  in  the  John,  1  ch.  33  v.  "  He  that  sent  me  to  baptize 
with  water,"  &c.,  a  text  which  hath  made  Bellarmine  contradict 
himself  twice  in  one  page.  For  whereas  he  first  had  set  down  pe- 
remptorily that  John  instituted  his  own  baptism  ;  now  he  confesseth 
honestly  that  God  was  author  of  it  for  the  matter  in  general,  but 
not  for  the  manner  in  particular :  and  yet  after  long  search  he 
cannot  find  in  what  rite  John's  baptism  differs  from  Christ's. 

It  is  an  axiom  delivered  in  their  own  school,  that  there  are  but 
two  things  essential  in  baptism,  verbum  et  elementum,  the  outward 
element  of  water,  and  invocation  of  the  blessed  Trinity.  So  St. 
Aug.  Accedit  verbum  ad  elementum,  et  sit  sacramentum  :  the  word 
added  to  the  element  forms  the  sacrament :  other  things  are  re- 
quired in  a  sacrament  circumstantially,  not  substantially.  Now 
Bellarmine  out  of  this  text  grants  that  John  used  the  right  element : 


THE   SUNDAY   AFTER    CHRISTMAS.  179 

for  he  saith,  I  baptize  you  with  water :  and  out  of  Ambrose  cites 
against  himself,  that  John  invocated  the  sacred  Trinity,  Father, 
Son  and  Holy  Ghost:  Ergo,  the  baptism  of  John  and  Christ  are 
one  for  essence:  so  likewise  one  in  eflFect,  for  "John  preached  the 
baptism  of  repentance  for  the  remission  of  sins  :"  Ergo,  forgiveness 
of  sins  is  by  the  baptism  of  John,  so  well  as  by  the  baptism  of  the 
blessed  apostles :  as  Augustine,  Basil,  Gregory  Nyssen,  out  of  that 
text  observe  :  neither  doth  the  Cardinal  disavow  their  gloss,  though 
the  Council  of  Trent  hath  denounced  anathema  to  such  as  hold 
baptismum  Joannis  habuisse  eandem  vim  cum  baptismo  Christi : 
the  baptism  of  John  to  have  the  same  force  with  that  of  Christ ;  let 
Matthseus  Tortus,  if  he  can,  unloose  this  wedge  for  his  master.  I 
fear  that  overthwart  divine  so  little,  that  I  say  with  Luther ;  Ilunc 
nodum  neque  solvunt,  neque  solvent  unquam  omnes  papicolse  in 
nnum  Chaos  confusi.  They  can  never  untie  this  knot,  neither  can 
the  papists  ever  reconcile  other  inconsistencies  of  their  Chaotic 
Theology.  The  scripture  makes  no  difference  between  John's  and 
our  baptism,  but  this  only ;  that  we  baptize  in  Christum  passum  et 
resuscitatum ;  Christ  having  suffered  and  been  raised ;  whereas 
John  baptized  in  Christum  passurum  et  resurrecturum.  Into  Christ 
about  to  suffer  and  to  be  raised.     See  Epist.  Dom.  17,  post.  Trin. 


THE  SUNDAY  AFTER  CHRISTMAS. 

THE   EPISTLE. 

Galat.  IV.  1. — ^■^  I  say,  that  the  heir  so  long  as  he  is  a  child,  differ- 
eth  not  from  a  servant,"  ^c. 

Ignorant  people  behold  rather  an  image  well  painted,  than  a 
book  well  written,  and  are  sooner  persuaded  with  plain  similitudes 
and  familiar  examples,  than  with  subtile  reasons  and  accurate  dis- 
courses. Our  apostle  therefore  after  he  had  used  for  his  purpose 
(namely,  to  prove  that  justification  is  not  by  the  law,  but  by  faith 
in  Christ)  the  comparison  of  a  man's  will,  of  the  prison,  and  of  the 
schoolmaster  in  the  former  chapter,  adds  also  this  of  an  heir ; 
wherein  as  in  every  similitude,  two  points  are  remarkable : 
™  C  Proposition :  verse  12. 
(  Reddition  ;  in  the  rest. 


180 


THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 


In  which  our  twofold  es- 
tate must  be  considered,  of 


Two  manner  of  ways,  as 
interpreters  out  of  the  text, 


Thraldom,  under  Moses. 

Freedom,  by  Christ,  when  the  Law's 

tyrannical  government  ends :  and 

that  is, 

1.  By  the  coming  of  Christ  in  the 
flesh  once  at  the  fulness  of  time, 
verses  4,  5. 

2-  By  the  coming  of  Christ  in  the 
spirit  daily,  verses  6,  7. 


Fact :  verse  4, 
and  iu  it  the' 

In  his  first 
coming 
note  tlie 

Effect:  verse  5, 
Law,"  &c. 


Giver:  God,  vrhose 
good  will  appears 
in  bestowing  on 
us  his  Sou: 


Fitly:    when   the  time 

was  full  come. 
Freely :  for  he  was  not 
bought  or  stolen,  but 
sent. 
Divinity :  his  Son. 
I  Humanity  :  made  of  a 
\      woman. 

Humility  :  bound  to  the 
Law. 
"  To  redeem  them  which  were  bound  unto  the 


Gift:  Christ  describ- 
ed here  by  his 


.  "  The  heir  as  long  as  he  is  a  child."  This  comparison  is  taken  out 
of  the  Roman  law,  by  which  it  is  ordained  that  a  pupil,  albeit  he  be 
lord  of  all  his  father's  inheritance,  should  be  kept  under  tutors  and 
governors,  until  he  come  to  full  age  ;  to  wit,  under  tutors  till  fourteen 
years,  under  curators  until  five  and  twenty.  Tutores  dantur  impu- 
beribus,  curatores  puberibus.  Tutors  are  guardians  of  the  pupil's 
person  principally :  but  curators  are  factors  especially  for  his  goods 
and  estate. 

Now  the  ward,  during  the  time  of  his  minority,  suiFers  much 
bondage ;  differing  saith  Paul,  nothing  from  a  servant,  nothing  in 
respect  of  any  present  possession,  or  actual  administration  of  his 
own  estate,  but  very  much  in  respect  of  his  right  and  property,  being 
Dominus  habitu,  non  usu,  as  having  freehold  in  law,  though  as  yet 
not  freehold  indeed.  And  so  the  ward  doth  differ  from  the  slave ; 
who  was  in  old  times  no  person  in  law,  but  a  mere  chattel,  and  as  it 
were  of  the  nature  of  cattle. 

It  was  in  Paul's  age  then  a  great  slavery  to  be  a  pupil.  And 
Bishop  Latimer  complained  of  late,  that  there  was  not  a  school  for 
the  wards,  so  well  as  a  court:  a  school  for  their  learning,  so  well  as 
a  court  for  their  lands.  It  should  seem  guardians  in  his  days  used 
young  noblemen  not  as  lords,  but  as  servants,  as  Paul  does  here. 

In  like  manner,  when  we  were  little  children  in  our  nonage  we 
were  heirs  having  the  promise  of  an  eternal  inheritance  to  come, 


THE   SUNDAY   AFTER   CHRISTMAS.  181 

which  should  be  given  unto  us  by  the  seed  of  Abraham  :  that  is  to 
say,  by  Christ,  in  whom  all  nations  should  be  blessed  ;  "  but  because 
the  fullness  of  time  was  not  yet  come,"  Moses,  our  tutor  and 
governor,  held  us  in  bondage.  The  law  doth  threaten,  accuse,  con- 
demn, so  long  as  we  be  children  in  understanding,  dwarfs  in  faith, 
isrnorant  of  Christ.  St.  Paul  calls  the  law  "rudiments  of  the  world;" 
not  only  because  it  is  our  first  schoolmaster,  and  A,  B,  C,  to  Christ, 
but  because  it  leaves  a  man  in  the  world,  and  prepares  not  a  way 
for  him  to  heaven.  I  kill  not,  I  steal  not,  I  commit  not  adultery  ; 
this  outward  honest  conversation  is  not  the  kingdom  of  Christ,  but 
the  righteousness  of  the  world. 

The  law,  when  it  is  in  his  principal  use,  cannot  justify,  but  accuse, 
terrify,  condemn.  Now  these  are  things  of  the  world,  which  because 
it  is  the  kingdom  of  the  devil,  is  nothing  else  but  a  puddle  of  sin, 
death,  hell,  and  of  all  evil ;  and  so  the  whole  law,  especially  the 
ceremonial,  are  beggarly  rudiments  of  the  world. 

I  speak  not  this  to  disgrace  the  law,  neither  doth  Paul  so  mean ;  for 
it  is  holy,  righteous,  spiritual,  divine  ;  but  because  Paul  speaks  of  the 
matter  of  justification,  it  is,  as  Luther  observes,  exceeding  necessary, 
that  he  should  speak  of  the  law  as'  of  a  very  contemptible  thing. 
Wherefore  when  Satan  assaults  thee  with  the  terrors  of  the  law, 
banish  'that  stuttering  and  stammering  Moses  far  from  thee :  let 
him  utterly  be  suspected  as  a  heretic,  or  as  an  excommunicated 
person,  worse  than  the  pope,  worse  than  the  devil  himself,  quoth 
Luther ;  but  out  of  the  matter  of  justification,  and  conflict  of  con- 
science, reverence  Moses  as  a  great  prophet,  as  a  man  of  God,  even 
as  God. 

In  the  civil  life,  Moses  and  Christ  did  agree ;  for  our  Saviour 
said,  "he  came  not  to  destroy,  but  to  fulfil  the  law;"  but  in  the 
spiritual  life,  the  one  cannot  abide  the  other  ;  for  "  no  man  is  justi- 
fied by  the  law  ;  but  the  just  shall  live  by  faith."  And  therefore 
when  Christ  is  present,  the  law  must  depart  out  of  the  conscience, 
and  leave  the  "bed,  which  is  so  strait  that  it  cannot  hold  two," 
to  Christ  alone.  Let  him  only  reign  in  righteousness,  in  peace, 
joy,  life,  that  the  soul  may  sleep  and  repose  itself  in  the  multitude 
of  his  mercies  sweetly  without  any  terror  of  the  law,  sin,  death,  hell. 
And  thus  you  see  the  law  tyrannizeth  over  our  consciences,  as  the 
cruel  tutor  doth  over  his  unfortunate  ward,  till  God  in  fullness  of 
time  giveth  us  freedom  by  Christ. 

When  the  time  was  full  come.  Not  by  fatal  necessity,  but  by 
God's  appointment.  For  there  is  a  time  for  all  things,  and  Almighty 
God  doth  all  things  in  his  due  time ;  he  created  and  redeemed  us  in 


382  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

his  due  time,  preserveth,  justifieth,  sanctifieth  in  his  due  time,  and 
lie  will  also  glorify  us  in  his  due  time. 

Now  the  coming  of  Christ  in  the  flesh,  is  called  the  fullness  of 
time  for  many  respects:    as, 

1.  For  the  fullness  of  grace  received  by  his  coming. 

2.  Because  Christ  is  the  fulfilling  of  the  promises  of  God,  as  being 
in  him,  yea  and  amen. 

3.  Because  the  law  and  the  prophets  are  fulfilled  in  him. 

4.  Because  the  times  from  Christ  are  the  ends  of  the  world,  and 
it  was  fit  he  should  come  so  late,  when  the  time  was  full,  for  two 
reasons  especially : 

1.  Because  Christ  is  a  Lord,  yea,  the  Lord,  and  therefore  most 
meet  there  should  be  great  preparation,  and  long  expectation  of  so 
puissant  a  person. 

2.  Because  Christ  is  the  grand  Physician  of  the  world,  and  there- 
fore very  requisite  all  sinners,  his  patients,  should  thoroughly  feel 
their  sickness  and  misery,  before  he  came  to  visit  and  redeem  them. 

^  All  men,  and  all  things,  by  creation  generally. 
His  Son.    God    ^  His  elect,  by  adoption  especially. 

is  Father  of    ''j  Christ,  by  nature,  singularly.     See  the  Creed : 
^       Art.  "His  only  Son." 

"  Made  of  a  woman."  In  expounding  this  clause,  we  must  take  heed 
of  sundry  wicked  heresies,  on  the  left  hand,  and  on  the  right.  On 
the  left ;  first,  of  Paulus  Samosatenus,  and  Phdtinus,  afiirming  that 
Christ  had  his  being  and  beginning  from  his  mother  Mary :  whereas 
the  Scripture  teacheth  plainly,  that  Christ  was  "made  of  the  seed 
of  David  according  to  the  flesh,"  nor  according  to  his  person,  for 
that  is  eternal.  "  In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  that  Word  was  God."  Again  we  must  take  heed 
of  Cerinthus  holding  "that  Christ  was  not  conceived  of  the  Holy 
Ghost,  but  begot  of  Joseph  :  Mary  is  called  a  woman,  not  a  virgin." 
Our  answer  is,  that  a  woman  in  Scripture  doth  not  always  signify 
the  married,  or  one  that  hath  known  a  man  :  but  sometimes  it  doth 
only  denote  the  sex,  as  Gen.  iii.  12,  "The  woman  which  thou  gavest 
to  be  with  me,  she  gave  me  of  the  tree,  and  I  did  eat."  Eve  must 
needs  be  a  virgin,  because  so  soon  as  she  was  made  she  was  married  : 
and  yet  the  text  calls  her  woman  at  that  time,  when  there  could  be 
no  time  for  man  to  corrupt  her. 

On  the  right  hand  we  must  shun  the  rocks  of  Valentinus  and  Nes- 
torius ;  of  Valentinus,  who   taught   Christ   had  not  his  body  from 


THE    SUNDAY  AFTER   CHRISTMAS.  183 

Mary,  but  that  he  brought  it  with  him  from  heaven,  and  passed 
through  the  womb  of  the  virgin,  as  water  through  a  conduit  pipe : 
contrary  to  the  text  here :  made  of  a  woman.  Ex  muliere,  non  in 
muliere  :  not  in  a  woman,  "but  of  a  woman."  And  the  preposition 
"ex",  notes  the  matter,  as  an  house  is  made  of  timber  and  stone; 
bread  is  made  of  wheat ;  wine  of  grapes  :  and  therefore  Christ  had 
the  materials  of  his  body  from  Mary ;  so  some  copies  have  it  here, 
yivfuinsvov  not  yifofxsvov.  Yet  Christ  had  not  his  formale  principium  of 
Mary,  for  the  Holy  Ghost  was  agent  in  his  wonderful  conception  ; 
and  therefore  fitly  said  here,  to  be  borne,  or  as  we  read,  to  be  made ; 
not  begotten  of  a  woman. 

By  this  also  we  may  shun  Nestorius's  rock,  who  thought  Mary 
might  not  be  called  the  mother  of  the  Son  of  God :  for  the  text  is 
plain ;  God  sent  his  Son  made  of  a  woman :  ergo,  the  Son  of  God 
was  the  Son  of  Mary. 

"Bound  to  the  law."  Though  he  were  Lord  of  the  law,  yet  made  he 
himself  subject  to  the  law,  circumcised  according  to  the  law,  and 
presented  in  the  temple,  according  to  the  law  ;  yea,  it  executed  upon 
him  all  the  jurisdiction  it  had  over  us.  It  doth  by  good  right  accuse, 
convince,  condemn  us.  For  alas,  all  of  us  are  sinners,  and  by  nature 
the  children  of  wrath ;  but  Christ  did  no  sin,  neither  was  there  guile 
in  his  mouth  ;  yet  notwithstanding  the  law  was  no  less  cruel  against 
this  innocent  and  blessed  lamb,  than  it  was  against  us  cursed  and 
damnable  sinners  ;  yea  much  more  rigorous.  For  it  made  him 
guilty  before  God  of  all  the  sins  of  the  whole  world.  It  terrified 
and  oppressed  him  with  such  an  heaviness  of  spirit,  that  he  sweat 
blood ;  and  in  fine  condemned  him  to  death,  even  the  death  of  the 
cross.  Thus  Christ  "  was  made  bound  unto  the  law,  to  redeem  them 
which  were  bound  unto  the  law  :"  for  he  died  for  our  sins,  and  en- 
dured all  this  for  our  sakes ;  and  so  being  under  the  law  conquered 
the  law  by  a  double  right :  first,  as  the  Son  of  God,  and  Lord  of 
the  law ;  secondly,  in  our  person,  which  is  as  much  as  if  ourselves 
had  overcome  the  law,  for  his  victory  is  ours. 

And  therefore  remember  alway  this  sweet  and  comfortable  text 
in  the  midst  of  all  dangers,  all  assaults  of  tyrants,  all  temptations 
of  Satan,  in  the  hour  of  death  especially,  saying  to  the  law :  Thou 
hast  no  power  over  me;  for  God  the  Father  has  sent  his  Son  to 
redeem  me  from  thy  bondage ;  thou  dost  accuse,  terrify,  condemn 
in  vain :  for  I  will  creep  into  the  hole  which  bloody  Longinus  made 
with  his  spear  in  my  Saviour's  side.  There  will  I  hide  myself  from 
all  my  foes;  I  will  plunge  my  conscience  in  his  wounds,  death,  vic- 
torious resurrection,  and  glorious  ascension,  besides  him  I  will  see 


184  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

nothing,  I  will  hear  nothing.  '<  The  sting  of  death  is  sin,  and  the 
strength  of  sin  is  the  law.  But  thanks  be  unto  God,  which  hath 
given  us  victory  through  our  Lord  Jesus  Christ." 

The  novelist's  exception  against  our  translating  natural  sons,  is 
idle :  for  our  communion  book  doth  not  call  us  natural  sons,  as 
Christ  is  God's  natural  son  by  eternal  generation :  but  as  it 
were  naturalized  by  spiritual  regeneration,  adopted  through  election 
and  grace :  so  Paul  elsewhere  termeth  us  "  Coheirs  with  Christ." 
Neither  doth  this  paraphrase  wrong  the  patriarchs  before  the 
law,  nor  the  prophets  under  the  law :  for  as  I  have  noted  out  of 
Martin  Luther,  Christ  who  came  in  the  flesh  once,  comes  in  the 
spirit  daily,  crying  Abba  Father,  as  it  followeth  in  the  text ;  he  is 
one  yesterday  and  to-day,  and  shall  be  the  same  forever.  Yesterday, 
before  the  time  of  his  coming  in  the  flesh  ;  to-day,  now  he  is  revealed 
in  fullness  of  time :  "  For  ever  the  same  Lamb  of  God,  slain  from 
the  beginning  of  the  world."  The  fathers  then  had  Christ  in  spirit, 
which  holy  spirit  made  them  free  from  the  bondage  of  the  law,  so  that 
they  and  we  are  saved  by  one  and  the  same  grace,  by  one  and  the 
same  faith  in  one  and  the  same  Christ. 

How  the  blessed  spirit  cryeth  in  our  hearts,  assuring  our  spirit 
that  we  are  the  children  of  God :  helping  our  infirmities,  and 
making  request  for  us  with  sighs,  which  cannot  be  expressed ;  see 
before.  The  grace  of  our  Lord  Jesus  Christ,  &c.  This  epistle  doth 
accord  with  the  gospel,  which  intimates  in  particular,  how  Christ 
became  the  Son  of  man,  that  he  might  make  us  the  sons  of  God  ; 
how  Christ  is  Jesus  and  Emanuel.  Both  fit  the  time,  that  in  the 
midst  of  Christmas  our  soul  might  magnify  the  Lord,  and  our  spirit 
rejoice  in  God  our  Saviour,  "  who  was  made  of  a  woman,  and  made 
bound  unto  the  law  :  to  redeem  those  who  were  bound  unto  the  law  : 
that  we  might  be  sons  and  heirs  of  God  through  him." 


THE  SUNDAY  AFTER  CHRISTMAS.  185 

THE   GOSPEL. 
Matt.  i.  1. — Lihcr  generationis  Jcsu  Christi,  jilii  Abraham. 

Summa  theologiae  Scripturse,  sumraa  Scripturce  Evangelium,  sum- 
ma  Evangelii  isiifK®'  ytvimu^i-:  summa  summarum  Jesus  Christus,  filius 
David,  filius  Abraham  ;  ille  primus,  ille  postremus :  alpha  legis, 
omega  Evangelii :  principium  yt^t'^wj,  Arcoxaxv-^icci,  amen.  Velatus 
in  veteri  Testamento,  revelatus  in  novo :  in  illo  praedictus,  in  isto 
prfedicatus.  Uno  spiritu  dicam  brevissime,  nihil  aliud  continet  ver- 
bum  Domini  nisi  verbum  Dominum. 

Innuit  hoc  in  praesenti  titulo  Matthaeus ;  annuit  Paulus  ad  Corin- 
thios  prima.  "Non  statui  quicquam  inter  vos  scire  nisi  Jesum  Chris- 
tum crucifixum."  Apertius  ait  Augustinus  Confessionum  quinto, 
cap.  4.  "  Infoelixhomo  qui  scit  caetera  omnia,  te  autem  nescit ;  beatus 
autem  qui  te  scit  etiamsi  ilia  omnia  nesciat :  qui  vero  te  et  ilia  novit, 
non  proptor  ilia  beatior,  sed  propter  te  solum  beatissimus."  Est  ars 
artium,  et  scientia  scientiarum,  ea  legere  et  agere  quae  narrantur  in 
hoc  libro  generationis  filij  David,  filij  Abraham. 

^  .      „        ....,  ,,      .        C  Inscriptio  Evangelii- 

(Jums  ironticipu  duo  sunt  lumma.  <  -p.        .'    .     ^,    .    . 
>>  r  1  Descnptio  (jhristi. 

Inscriptionis  (ut  ita  loquar)  duo  praecipui  sunt  radii  respicientes 
Evangelium :  1.  Quod,  Bi,|3x(^.     2.  Quod.  Bi^xo^  yswtffwj 

--r      .        C  Proprio :  Jesus. 
C  iSomine   -s  • 

Descriptionis  item  duo ;  splen-  N  '  ^  Appelativo  :  Christus. 

det  enim  sol  iustitiae  )^  -tt,.,.      tv     •  i  ^t      ai     i 

^  /  Grenere,x'ilius  David  nhus  Abraham. 

Ubi  quatuor  problemata  veniunt  examinanda  : 

1.  Cur  hos  potissimun  duos  ex  tarn  longa  parentum  Christi  serie 
Evangelista  nominaverit  ? 

2.  Cur  Davidem  Abrahamo,  juniorem  seniori  anteposuerit  ? 

3.  Ad  quem  referatur  secundus  genetivus,  filii,  ad  Christum,  an 
ad  Daviden  ? 

4.  Quomodo  Christus  et  filius  David,  et  filius  Abraham  ? 

Ad  hac  omnia  fusius  explicanda  Tulliani  fluvius  siccaretur  ingenii, 
credo  Tertullianus  non  sufficeret.  Ego  proinde  cum  Hieronyrao 
sequar  eos,  qui  terrarum  situs  in  brevi  tabella  pingunt :  adumbrata, 
non  expressa  dabo :  et  in  his  (ut  aliquando  Synesius  in  re  dissimili) 
faciamhercle  quod  Eccho  facit,  voces  quas  accepi  fidelissimi  reddam. 

13 


186  THE    OFFICIAL   CALEIv^DAIl    OF  THE   CHURCH. 

Tlie  exposition  of  the  following  gospel  is  all  in  Latin,  and  the 
compiler,  in  translating  it,  takes  some  liberty  of  expression  and 
omission. 

THE   GOSPEL. 

Matt.  i.  1. — "  TJie  hook  of  the  geyieration  of  Jesus  Christ,  the  Son 
of  David,  the  Son  of  Abraham,  ^c. 

The  climax  of  theology  is  the  Scripture,  the  climax  of  Scripture 
is  the  gospel,  the  climax  of  the  gospel  is  the  book  of  genealogy,  the 
climax  of  all  things  is  Jesus  Christ,  the  Son  of  David,  the  Son  of 
Abraham.  He  is  the  first ;  he  is  the  last ;  the  Alpha  of  the  law, 
the  Omega  of  the  gospel,  the  beginning  of  Genesis,  the  amen  of 
the  Apocalypse.  Veiled  in  the  Old  Testament,  revealed  in  the 
New  ;  shadowed  in  that,  manifested  in  this.  In  one  brief  breath, 
God's  word  contains  nothing  else  except  the  word  of  God.  Matthew 
beffins  with  this  title :  Paul  assents  to  it  in  1  Cor.  ch.  ii.  v.  2.  *'  I 
determined  not  to  know  anythingamong  yflu  but  Jesus  Christ  cruci- 
fied." Augustine  says,  "Unhappy  is  the  man  who  knows  all  other 
things,  but  knows  not  thee ;  but  he  is  blessed,  who  knoweth  thee 
although  he  knows  nothing  else  :  nor  can  the  knowledge  of  other 
things  add  to  the  happiness  of  the  man,  who  knowing  thee  is 
supremely  happy." 

To  read  and  to  do  the  things  narrated  in  this  book  of  the  genera- 
tions of  the  Son  of  David,  is  the  art  of  arts,  the  science  of  sciences. 

There  are  two  illustrious  things  C  The  inscription  of  the  gospel, 
in  this  frontispiece.  ^    The  description  of  Christ. 

Two  things  are  specially  worthy  of  note  in  the  inscription  of  the 
gospel. 

1st.  What  is  it  ?     A  book.     2d.    Of  what  ?     Of  genealogy. 

.    ^     .      ^        .    .        p  ^,    .       /  -^.T  ^   Proper,  Jesus. 

■    In  the  description  oi  Christ  1  JName    <     i        n  x-        /-/?    •  ^ 
,                ,  .     ^                ,1  /   Appellative,  Christ. 

also,  two  things  are  to   be  no-  I  ^-      ^  ^ 

ted ;  for  the  sun  of  rio;hteous-\  ^  o         »•  ta     •  i 

'.        ...  ^  j^  ..  \  Son  of  David. 

ness  shines  in  his  I   Generations  -<  o,        <.  .  i      i 

V^  /  feon  01  Abraham. 

Here  four  things  require  examination, — 

1.  Why  name  these  two  in  so  long  a  series  of  Christ's  parentage? 

2.  Why  place  David  before  Abraham,  the  junior  before  the 
senior  ? 

3.  To  W'hom  does  the  second  genitive  "  of  the  Son"  refer,  to 
Christ  or  to  David  ? 


THE  FIRST   SUNDAY  IN   ADVENT.  187 

4.  How  was  Christ  tlie  son  of  David,  &c.  ? 

In  explaining  all  these,  I  believe  the  fluent  Tully  would  be 
exhausted ;  Tertullian  himself  would  not  sufiice.  I  therefore  imi- 
tate those  who  depict  the  great  globe  on  little  maps,  and  give  a 
miniature,  not  an  image  :  I  most  faithfully  render  what  has  been 
given  me. 

The  poet  ^^schilus  used  to  say,  "that  his  tragedies  were  choice 
morsels  taken  from  the  feasts  of  the  great  Homer."  Thus,  in  every 
study,  I  endeavour  to  select  the  most  delightful  fruits  from  the 
well-stored  tables  of  the  best  authors. 

The  causes  which  induced  the  holy  evangelists  to  write  this  book 
of  genealogy,  were  partly  general,  partly  special. 

There  were  two  general   C    First,  that  we  may  believe  Christ. 
causes.  ^    Second,  that  we  may  believe  in  Christ. 

1.  That  we  may  believe  Christ ;  this  is  called  historical  faith. 
St.  Luke,  in  the  preface  to  his  gospel,  says : 

See  page  201. 


ANALYSIS   OF   THE   LESSO^^S. 

FIRST  SUNDAY  IN  ADVENT. 

SUBJECT:  THE  ADVENT  OF  CHRIST  AND  CLEANSING  OF  THE 

CHURCH. 

Isaiah,  Chs.  i.  ii. ;  Luke,  Ch.  i.  to  ver.  39  ;  Romans,  Ch.  x. 

The  services  of  this  season  direct  our  attention  to  the  first  and 
second  advent  of  our  Lord  :  and  the  Collect  for  this  day  asks  grace 
to  aid  us  in  reforming  our  habits  of  life. 

Isaiah  declares  the  causes  why  God  afflicts  his  people,  and  why 
he  will  not  hear  their  prayers. 

z'  1.   Ingratitude,  in  forgetting  God's  goodness,  ch.  i. 

I  vs.  2,  3. 

Note   these  four   things     I   2.  The  reproach,  which  ensued  on  their  application 
in  the  conduct  of  the    /  for  foreign  aid,  from  heathen  nations,  ch.  ii. 

members  of  the  Church.    J  •         ver.  6. 

/   3.  Their  injustice  and  oppression,  ch.  i.  ts.  16,  17. 

V  4.  Insincerity  in  worship,  ch.  i.  vs.  13,  14. 

In  consequence  of  these  things  the  prophet  declares  that  God 
will  change  his  course  ;  and  instead  of  seeking  to  reform  the  people 


188  THE   OFFICIAL   CALENDAR   OF   THE    CHURCH. 

by  afflictions  administered  with  a  Father's  kindness ;  he  will  sepa- 
rate those  who  love  and  fear  him,  from  those  who  are  guilty  and 
ungrateful,  and  utterly  destroy  the  latter  class,  purging  the  Church 
from  all  its  offensive  members,  ch.  i.  ver.  24,  25,  '<  I  will  turn  my 
hand  upon  thee  and  purely  purge  away  thy  dross,"  &c.,  and  then, 
as  if  he  saw,  in  one  prophetic  glance,  all  the  evils  which  God  would 
allow  to  be  visited  on  those,  who  forsake  his  ways,  among  all  nations, 
down  to  the  convulsions  of  these  last  days,  he  pens  those  sublime 
verses,  which  close  the  2d  chapter,  representing  the  princes  and 
potentates  of  the  earth,  as  cedars  on  Mount  Lebanon,  and  oaks  on 
Bashan,  and  telling  of  that  awful  day  when  God  shall  go  forth  to 
thresh  the  earth,  and  "the  loftiness  of  man  shall  be  bowed  down." 
"  In  that  day,  says  the  prophet,  men  shall  cast  the  silver  and  the 
gold  which  they  have  worshipped,  to  the  moles  and  the  bats,  and  go 
into  the  clefts  of  the  rocks,  for  fear  of  the  Lord,  when  he  ariseth  to 
shake  terribly  the  earth. 

While  contemplating  these  terrible  commotions,  he  says  to  God's 
own  faithful  ones,  "Enter  into  the  Rock,  and  hide  thee  in  the 
dust."  If  Christ  be  the  christian's  hiding  place,  and  if  we  bow 
ourselves  in  the  dust  of  humility,  then  in  "that  day"  shall  two 
things  be  apparent :  first,  "their  rock  is  not  as  our  Rock,  our  enemies 
themselves  being  judges  :"  2d,  "He  that  humbleth  himself  shall  be 
exalted." 

It  should  be  also  noted,  that,  whereas  the  state  of  the  Church  as 
described  in  chapter  1,  demands  a  powerful  remedy,  so  the  prophet 
describes,  in  the  beginning  of  the  second  chapter,  the  wonderful 
changes  which  shall  be  produced,  when  God  shall  have  provided  that 
remedy,  not  only  among  the  Jews,  but  also  among  the  Gentiles. 
We  now  turn  to  the  advent  thereof,  as  described  in  the  Second 
Lesson. 

Luke,  1  chap.,  39  verses. 

This  chapter  consists  of  a  general  preface  to  the  whole  Gospel ; 
see  the  first  four  verses  ;  and  a  historical  narrative  of  the  miraculous 
conception  of  the  Christ,  and  also  of  his  forerunner,  the  Baptist. 
This  narrative  contains  a  prophecy,  given  by  the  angel  to  Mary, 
which  exhibits  the  identity  of  the  present  Christian  Church,  with 
the  ancient  Israel :  or  in  other  words  that  the  unbelieving  Jews 
were  cut  off  from  the  parent  stock,  and  the  believing  Gentiles 
«  grafted  in,"  and  that  it  is  God's  design  to  keep  up  through  all 
ages  a  visible  kingdom,  over  which  the  Christ  shall  reign  ;  see  verses 
32  and  33.  If  this  be  so,  and  the  ancient  Israelites  admitted  their 
children  to  the   benefits  of  the    covenant,  why  should    Christian 


THE. SECOND  SUNDAY  IN  ADVENT.  189 

parents  ever  exclude  their  little  ones  from  the  Christian  covenant, 
and  its  seal? 

Romans,  chap.  x. 

Paul  lived  to  see  the  fulfilment  of  the  very  letter  of  Isaiah's  pro 
phecy.  For  although  the  Church  had  often  been  purged ;  so  that 
ten  tribes  were  cut  off  at  one  stroke,  and  many  of  the  remaining 
two,  were  left  in  Babylon,  after  the  captivity ;  yet  here  God  made 
an  end  of  them,  and  as  soon  as  a  small  remnant  had  crept  into  the 
Rock,  which  rock  was  Christ,  he  cuts  off  the  whole  nation,  and  even 
destroys  their  city,  driving  them  out  among  all  lands  as  a  by-word 
among  men.  Paul  says  of  them,  "  my  heart's  desire  for  Israel  is 
that  they  may  be  saved.''  Note  the  difficulty  in  their  way.  It  was 
the  same  which  ruined  their  fathers,  who  sought  help  from  foreigners, 
and  not  from  God,  Is.  ii.  6.  Israel,  says  Paul,  in  Rom.  x.  3,  are 
ignorant  of  God's  righteousness,  and  go  about  seeking  to  establish 
their  own  righteousness,  not  submitting  themselves  to  Christ  who  is 
the  end  of  the  law  for  righteousness  to  every  one  that  believeth. 

The  main  points  of  this  chapter  are  1st,  that  the  law  accounts 
those  to  be  just,  who  are  in  Christ.  2nd,  that  those  who  hear  the 
Gospel  need  no  miracle  to  make  them  believe,  verses  6,  7,  and  8. 
3rd,  that  the  preaching  of  the  Word  is  the  great  means  adopted  by 
God  to  promote  faith,  and  that  the  Church  must  send  forth  and 
preach  the  Gospel. 


SECOND  SUNDAY  IN  ADVENT. 
A.  M.    First  Lesson,  Isaiah  v.     Second  Lesson,  Luke  i.  39. 

This  chapter  consists  of  a  parable  or  song,  and  a  commentary. 
The  parable  occupies  the  first  six  verses ;  the  commentary  takes  up 
the  remainder.  The  parable  under  the  figure  of  a  virgin  sets  forth 
the  Jewish  Church,  and  the  many  blessings  and  ordinances  with 
which  it  was  endowed  :  but  this  vineyard  instead  of  bringing  forth 
grapes  brought  forth  only  wild  grapes. 

The  commentary  explains  and  applies  this  parable,  showing  the 
sins  of  the  nation,  the  means  by  which  the  Lord  would  inflict  them, 
and  their  final  issue. 

The  Second  Lesson  is  a  triple  song,  and  like  the  ancient  three 
stringed  lyre,  is  made  to  resound  with  celestial  melodies.  1st,  there 


190  THE   OFFICIAL   CALENDAR   OF   THE  .CHURCH. 

is  heard  the  inspired  song  of  welcome  with  which  the  aged  Elizabeth 
salutes  her  youthful  cousin  as  the  mother  of  her  Lord :  2nd,  is  heard 
the  sublime  magnificat  of  Mary  herself  as  her  spirit  rejoiced  in  God 
her  Saviour  ;  and  3rd,  our  souls  are  roused  with  the  prophetic  hymn 
of  Zacharias  blessing  the  Lord,  for  raising  up  a  horn  of  salvation  in 
the  house  of  his  servant  David,  and  foretelling  the  visitation  of  that 
Day-spring  from  on  high  which  was  to  give  light  to  them  that  sat 
in  darkness,  and  to  guide  their  feet  into  the  way  of  peace. 

P.  M.— Is.  24 ;  Rom.  12. 

The  24th  chapter  of  Isaiah  speaks  of  terrible  commotions  which 
shall  agitate  the  nations  of  the  earth  previous  to  the  advent  of  that 
time  when  the  Lord  of  hosts  shall  reign  in  Mount  Zion  gloriously. 
In  this  chapter  notice  two  things,  as  the  result  of  the  changes  and 
commotions  of  society.  1st,  the  ungodly,  and  all  who  derive  happiness 
from  wealth,  honour  and  animal  gratifications,  shall  mourn  and  be 
utterly  confounded.  2nd,  the  people  of  God  shall  glorify  the  Lord 
even  in  the  fires  of  affliction,  and  their  songs  shall  be  heard  even 
from  the  uttermost  parts  of  the  earth.     See  verses  14,  L5,  16. 

The  Second  Lesson  in  the  Evening  Service,  Romans,  12th  chap- 
ter, is  an  arrangement  resulting  from  the  fact  stated  in  chapter 
11,  that  God  had  cut  oif  the  unbelieving  Jew,  and  grafted  the 
believing  Gentile  into  the  stock  of  Abraham,  and  made  us  par- 
takers of  the  covenants  and  promises  given  to  His  visible  Church. 
The  argument  is  this,  "  If  God  spared  not  the  natural  branches, 
but  cut  them  off  and  grafted  thee  in,  take  heed  that  he  spare  not 
thee;"  and  as  the  mercy  of  God  has  thus  made  you  partakers  of 
all  the  blessings  promised  to  his  people,  "therefore  I  beseech  you, 
by  these  mercies  of  God,  that  ye  present  your  bodies  a  living 
sacrifice,  holy,  acceptable  unto  God,  which  is  your  reasonable 
service." 


r   1.  That  ours  is  a  reasonable  religion,  ver.  1. 

J     ,,  .     ,      ,  ,      \   2.  That  we  should  dedicate  our  bodies  to  God,  ver.  1,  2. 

in  tnis  cnapter  note      ;   ^^  r^j^.^^  ^^^  ^^.^  ^jj  ^^^^  ^.j^jl^^g  ^^^^^  ^^^  j^^g^  ^^^^  i„jm.Q 

tlieSC  lllllliiS  ',  I  111  A     e: 

°  J  each  oilier,  ver.  4,  o. 

(    4.  What  a  holy  life  is  expected  of  us. 

And  these  four  considerations  aff"ord  much  instruction  for  the 
worldly  sophist,  who  thinks  religion  an  unreasonable  and  silly  thing  ; 
for  the  hermit  and  ascetic  who  would  flee  the  duties  of  social  life ; 
for  the  schismatic  who  thinks  it  a  light  matter  to  be  connected  with 
Christ's  visible  body ;  and  for  the  enthusiast  who  dreams  of  being 
saved,  without  seeking  to  make  himself  agreeable,  verse  10,  or  use- 
ful, verse  13,  or  industrious,  verse  11. 


THE  THIRD  SUNDAY  IN  ADVENT.  191 


THIRD  SUNDAY  IN  ADVENT. 

Is.   Chs.   XXV.   and  xxviii.   to  v.  23 ;    Luke,  ch.  iii.    to  v.   19 ; 
Romans,  ch.  xiv. 

The  prophet  Isaiah  speaks  of  the  coming  of  Christ  as  the  Saviour 
of  the  world ;  and  of  the  purity  of  character,  and  doctrine  which  he 
will  ask  of,  and  exhibit  to  the  people.  St.  Luke  narrates  the  fulfilment 
of  the  prophecy  by  the  messenger  whom  our  Lord  sent  before  his 
face,  for  John  told  the  people  that  every  "  hill  must  be  brought  low, 
and  the  crooked  things  must  be  made  straight,"  Luke  iii.  5;  and 
this  fulfilled  the  words  of  the  prophet,  who  said,  "judgment  will  I 
lay  to  the  line,  and  righteousness  to  the  plummet,"  Isa.  ch.  xxviii. 
verse  17.  St.  Paul,  however,  cautions  us  to  beware  of  judging  each 
other,  for,  says  he,  although  Christ  requires  a  pure  and  holy  life, 
and  doctrine  of  us  all,  yet  we  must  not  be  judges  to  condemn,  Rom. 
xiv.  4 ;  but  rather  examples  to  guide  each  other,  Rom.  xiv.  19. 

In  these  lessons  Christ  is  spoken  of  as  a  "refuge  from  the  storm, 
and  strength  to  the  needy,"  Isa.  ch.  xxv.  ver.  4 ;  and,  as  the  food 
on  which  his  people  shall  feast,  ver.  6 ;  and,  as  a  sure  rock  on  which 
we  shall  be  built  up  as  a  spiritual  temple  to  God,  ch.  xxviii.  ver.  16  ; 
and,  as  one  who  shall  baptize  us  with  the  Holy  Ghost,  Luke  iii.  16. 

In  the  second  lesson,  in  the  evening  service,  St.  Paul  urges  us  to 
allow  each  other  the  greatest  possible  liberty  in  observing  or  not 
observing,  such  ecclesiastical  usages  as  are  not  essential  to  the 
existence  of  the  church,  Rom.  ch.  xiv.  ver.  5.  This  chapter  is 
worthy  of  consideration  by  all  who  differ  from  us  in  observing 
days,  in  meat  and  drink,  and  in  other  like  things. 


FOURTH  SUNDAY  IN  ADVENT. 

Lessons  ;  Is.  Chs.  xxx.  and  xxxii. ;  Matt.  hi.  to  v.  13  ;  1  Cor.  i. 
Subject,  the  complete  manner  in  which  Christ  will  meet  the 
wants  of  his  people  ;  and  the  glory  of  his  reign. 

Isaiah  xxx. 

The  prophet  writes  in  Jerusalem,  when  it  is  besieged  by  Senna- 
cherib.    Isaiah  faults  the  people  for  seeking  aid  at  the  hands  of 


192  THE    OFFICIAL   CALENDAR    OF   THE   CHURCH. 

unbelievers,  vs.  1  and  2,  and  predicts  that  such  aid  will  be  of  no 
use,  V.  7.  He  adds,  that  God  will  withhold  his  own  aid  until  the 
people  cease  from  depending  on  foreign  powers,  v.  18,  and  then 
shall  he  effect  a  sudden  and  complete  deliverance,  vs.  30,  31,  32. 
This  was  fulfilled,  as  recorded  in  Is.  ch.  xxxvii.,  vs.  31 — 37,  for 
"  tophet"  or  the  vale  of  Hinnom  or  hell,  which  was  the  burning  and 
burying  place  of  the  offal  of  the  city,  was  filled  with  the  carcasses 
of  Sennacherib's  army,  and  it  took  much  wood  and  a  long  season  to 
burn  them  up. 

Let  the  reader  note  in  these  chapters,  that  it  is  wisdom  for  God's 
people,  after  doing  all  that  they  can  do  themselves,  to  look  to  God 
alone  for  help,  see  ch.  xxx.,  v.  15  ;  ch.  xxxiii.,  v.  2.  Here  is  mat- 
ter for  the  consideration  of  such  as  seek  to  invent  new  means  of 
grace ;  and  also  for  preachers  who  depart  from  the  quiet  and  faith- 
ful presentation  of  God's  truth,  and  call  in  the  aid  of  eloquent  men 
and  revivalists,  as  if  they,  and  not  the  simple  word  of  Grod,  were 
the  power  and  wisdom  of  God  to  convert  the  soul,  see  ch.  xxxiii. 
from  V.  17,  to  22,  and  1  Cor.  ch.  1,  vs.  18,  19,  20.  The  third 
chapter  of  Matthew  exhibits  the  life,  habits  and  preaching  of  the 
Baptist. 

His  life  was  a  life  of  self-denial  and  humility,  v.  4.  His  cha- 
racter was  that  of  a  prophet,  v.  9.  His  preaching  was  faithful,  v. 
7,  and  effective,  v.  6.  The  9th  verse  predicts  the  cutting  off  the 
unbelieving  Jew,  and  grafting  in  the  believing  Gentile,  by  which 
we  become  the  children  of  Abraham,  and  partakers  of  the  benefits 
of  the  covenant  with  the  visible  church.  St.  Paul,  in  1  Cor.  i., 
shows  us  that  God's  people  are  prone  to  seek  foreign  aid  instead  of 
depending  on  Him  alone :  compare  the  Israelites  sending  to  Egypt 
for  aid  against  Sennacherib,  with  the  Corinthians,  seeking  the  offices 
of  learning,  eloquence  and  art  for  their  salvation,  1  Cor.  1  ch.,  vs. 
17,  20,  and  29. 

From  this  chapter  learn  that  the  apostolic  office  was  not  designed 
to  be  limited  to  12  persons,  but  was  given  to  Paul,  Barnabas,  Sos- 
thenes,  v.  1,  Timothy,  1  Cor.  xvi.  ch.  ver.  10 ;  2  Cor.  i.  1,  and 
Ph.  i.  1,  Titus,  Sylvanus,  1  Thess.  i.  1,  and  others ;  so  that  we,  in 
after  ages,  might  come  behind  in  no  good  gift,  but  continue  to  enjoy 
the  service  of  those  ministers  whom  God  hath  set  in  His  church, 
and  whom  he  promises  to  aid  by  his  Holy  Spirit,  see  1  Cor.  xii.  28, 
where  three  great  and  permanent  offices  are  established,  and  "  after 
that"  workers  of  miracles,  which  last  were  to  soon  cease. 


THE  SUNDAY  AFTER  CHEISTMAS.  193 

SUNDAY   AFTER   CHRISTMAS. 
Lessons,  Isaiah,  Chs.  xxxv.  and  xl.     Luke  ii.  v.  25.     1  Cor.  ii. 

Isaiah,  ch.  xxxv.  and  xl. 

In  these  chapters  the  inspired  penman  presents  for  our  contem- 
plation the  highest  objects  of  human,  or  even  angelic  comprehen- 
sion, and,  we  may  add,  he  embodies  his  grand  conceptions  of  the 
veiled  and  incarnate  God,  in  verse,  which,  although  it  loses  much 
by  being  translated  from  its  own  majectic  Hebrew,  yet  surpasses  all 
other  forms  in  which  our  language  has  been  burdened  by  such 
weighty  meaning.  These  chapters  begin  with  the  description  of  the 
messengers  of  the  gospel. 

"  The  wilderness  and  the  solitary  places  shall  be  glad  for  them, 
the  desert  shall  rejoice  and  blossom  as  the  rose." 

They  continue  with, 

"  Oh,  Zion !  that  bringest  good  tidings,  get  thee  into  the  high 

mountain ;  Oh,  Jerusalem !  that  bringest  good  tidings,  lift  up  thy 

voice  with  strength  ;  lift  it  up,  be  not  afraid,  say  unto  the  cities  of 

Judah,  Behold  your  God !" 

/^Savage  nations,  ch.  xxxv.  v.  7,  8,  9. 

q^,  .1  The  weak  and  the  ignorant,  v.  3,  4,  5. 

.  /  The  unbeliever  who  seeks  Christ,  v.  5,  and  6. 

"  j  The  criminal,  ch.  xl.  v.  2. 

V^The  weary  and  perplexed,  ch.  xl.  v.  27,  28,  30,  31. 

They  ridicule  those  who  seek   ease  and  happiness,  or  aid  from 

other  sources  than  from  God,  ch.  40,  from  v.  12  to  27. 

T   1      r    ••    /.  oc   ^  The  infancy  and  youth  of  Jesus,  and 

Luke  ch.  u.  from  v.  25.  K      i  •     i    i-  .    i  • 

^      ms  obedience  to  his  parents. 

For  an  exposition  of  the  "  nunc  dimittis"  of  Simeon,  see  page  62. 

In  this  chapter  there  is  matter  for  the  consideration  of  those 
who  never  go  to  church,  unless  it  be  to  hear  an  eloquent  preacher, 
v.  37. 

Also,  for  those  who  neglect  catechising  children,  v.  46. 

1  Cor.  ii. 

St.  Paul  declares  that  Jesus  Christ  crucified,  was  the  constant 
theme  of  his  preaching,  and  that  by  Christ,  God  has  prepared  un- 
speakable enjoyment  for  his  people,  v.  2. 

14 


194  THE  OFFICIAL  CALENDAR   OF   THE  CHURCH. 

Further  explanation  of  Chart,  see  page  121. 

Before  our  Lord  ascended  up  to  heaven,  and  during  the  forty 
days  intervening  between  that  event  and  his  resurrection  from  the 
grave,  he  instructed  his  apostles  in  many  things  connected  with  the 
visible  church,  some  of  which  are  not  on  record.  See  Matt.  18th 
chap.  ver.  20  ;  John,  21st  chap.  ver.  25.  Some  of  these  things  were 
not  written,  partly  because  they  would  thus  have  become  more  unim- 
portant than  they  should  be,  and  partly  because  the  apostles  were 
directed  to  provide  another  means  of  transmission ;  see  2  Tim.  2d 
chap.  ver.  2,  which  they  accordingly  did.  For,  not  only  did  they  "go 
forth  into  all  the  world,"  to  Greece,  Rome,  Brittain,  Egypt,  Syria, 
&c.,  "baptizing  all  nations;"  but  they  also  committed  their  official 
trusts,  even  as  they  had  received  them  at  the  hands  of  Christ,  "  to 
faithful  men,  who  should  teach  others  also  ;"  so  that  the  gospel;  and 
its  witnesses,  the  sacraments,  1  John  v.,  8 ;  and  its  depository, 
the  visible  church,  1  Tim.  iii.  15 ;  should  be  preached  to  "  every 
creature,"  down  to  the  second  advent  of  our  Lord,  so  that  we  might 
all  be  preserved  in  the  unity  of  the  spirit,  and  in  the  bond  of  peace, 
as  well  as  in  righteousness  of  life.  The  chart  exhibits  a  few  of  the 
countries  to  which  the  apostles  carried  the  gospel,  and  in  which  they 
established  the  visible  church,  according  to  the  plan  taught  them  by 
Christ. 

They  established  it  in  Greece,  Rome,  Antioch,  &c.,  and  in  doing 
so,  they  were  exceedingly  careful  to  oppose  all  their  influence  and 
authority  against  any  departure  from  the  simple  regimen,  which  our 
Lord  had  given  them.  See  Gal.  iv.  10,  where  Paul  exhorts  them 
not  to  introduce  new  ecclesiastical  usages :  also  1  Cor.  i.  11,  12, 
where  he  urges  unity ;  and  other  portions  of  the  Epistles,  v^ere  we 
are  exhorted  to  love  "  the  brethren,"  and  preserve  the  integrity  of 
Christ's  body. 

In  Greece,  the  gospel,  and  the  sacraments,  and  the  visible  church 
still  remain,  in  all  essential  points,  the  same  as  given  to  that  country 
by  apostolic  hands.  If  there  be  error  in  the  Greek  Church,  it  is 
not  to  be  found  in  their  Bible,  nor  yet  in  the  sacraments,  nor  in 
the  three  orders  of  the  ministry.  Individual  ministers,  or  synods, 
may  have  published  erroneous  views,  or  admitted  strange  usage  to 
the  Church ;  large  masses  of  people  may  be  found  who  are  appa- 
rently destitute  of  personal  and  living  faith ;  but  here  and  there 
God  has  preserved  and  cherished  faithful  men,  who,  as  living  epis- 
tles testify  to  his  lively  oracles,  although  our  modern  Elijahs  cannot 
find  them,  and  suppose  that  piety  will  die  and  be  buried  with  them- 


THE  ORIENTAL  CHURCHES.  195 

selves.  Follow  the  Greek  Missionary  to  our  north-western  wilds, 
and  among  American  Indians,  shall  be  seen  that  God  has  not  utterly 
forsaken  that  Church.  The  present  Greek  Church  dates  the  es- 
tablishment of  a  distinct  patriarchal  government  from  the  year 
320  or  thereabouts,  when  the  Emperor  Constantino  the  great, 
removed  the  seat  of  his  government  from  Rome  to  Constantinople, 
and  made  the  Presiding  Bishop  of  that  See,  the  patriarch  of  the 
eastern  Church.  The  seat  of  this  patriarchate  continued  at  Con- 
stantinople, until  about  the  time  of  the  reformation  in  Europe,  when, 
the  Russians  having  been  christianized  by  their  missionaries,  it  was 
removed  to  Moscow.  The  conversion  of  Russia  began  about  A.  D. 
1000.  Since  then  the  Bible,  the  sacraments,  and  the  visible  church, 
have  been  extended  to  Siberia — and  thence,  across  the  Straits  of 
Bhering,  among  the  Indians  of  North  America,  where,  after  much 
labour  and  untold  hardships,  they  have  planted  and  still  maintain 
faithful  and  zealous  missionaries,  among  an  humble,  but  grateful 
people. 

The  Nestorian,  Chaldean,  or  Assyrian  Church.  This  church  has 
three  Patriarchs ;  at  Mosul,  Ormia,  and  Amida  ;  the  last  being 
nominally  under  the  Patriarchate  of  Rome. 

Although  planted  by  the  Apostle  Thomas,  yet  this  church  derives 
its  present  patriarchal  government  from  the  fact  that,  when  the 
Council  of  Ephesus,  A.  D.  431,  censured  and  suspended  Nestorious, 
Bishop  of  Constantinople,  and  Patriarch  of  Greece,  the  Bishops  and 
Clergy  of  this  whole  district  not  only  protested  against  the  measure 
as  unlawful  and  unjust,  but  formed  themselves  into  a  distinct  patri- 
archate, which  has  ever  since  maintained  its  independence.  Its 
members  are  numerous,  and  its  missions  have  been  successful  in 
extending  the  Gospel  eastward  even  to  the  Chinese;  and  we  may 
add  that  it  is  not  destitute  of  faithful  and  pious  men,  both  of  the 
clergy  and  laity,  one  of  whom.  Bishop  Yohannan,  has  visited  the 
United  States,  and  afforded  us  ocular  proof  that  they  have  the 
Scriptures,  sacraments,  ministry,  and  the  Blessed  Spirit  among 
them,  "  even  as  they  delivered  them  to  us,  who  from  the  beginning 
were  eye  witnesses  and  ministers  of  the  Word." 

Names  of  other  Orieyital  Churches. 

r  And  others  of  lower 

f  TV>  f  •      V,      f  Echmiarin,  \      rank  at  Constanti- 

Armenians,  j    ^  ^^^  patriarchs    1  ^.-^^  ^  ^j^^  ^^  Cilicia,  <^      nople,   Jerusalem, 

I  resi  e  at        j^  Aghtamar,  ^      and   Caminice    in 

r      Poland. 


196 


THE  OFFICIAL   CALENDAR   OF  THE   CHURCH- 


Copts,  and  Abyssinians, 
or  African  Church : 


Copts. 

Many  of  these  are  to  be  found  at  Jeru- 
salem, where  they  go  for  purposes  of 
devotion. 

Maronites  of  Mt.  Lebanon,  , 

Greeks, 

Arminians, 

Syrians, 

Latins  or  Franks, 

Syrians,  or   C    First  Patriarch  resides  at  Mardin,  an  inferior  one 
Jacobites :    \         at  Mosul. 

PROTESTANTS. 


Under  the  jurisdiction  of  the  Roman 
Patriarchate. 


The  Abyssinian  Churches  has  been  accustomed  from  time  imme. 
morial  to  send  down  to  Egypt,  and  have  their  Bishops  consecrated 
by  the  Coptic  Patriarch.  Perhaps  this  usage  originated  in  the  fact, 
that  the  Eunuch,  Acts  viii.  27,  who  carried  the  Gospel  to  Ethiopia, 
was  not  an  ordained  minister,  but  only  a  baptized  member  of  the 
Church,  and  therefore  sent  men  to  Egypt,  where  the  Bishop  of 
Alexandria  instructed  and  ordained  them,  giving  rise  to  their  present 
custom. 


TABLE    OF   ERRATA. 


Page  10.  y  lines  from  bottom,  read  sal  omnium,  instead  of  salomnium. 
"  104,  in  the  cross,  at  bottom  of  page,  read  lave,  instead  of  love. 
"  113,  4  lines  from  bottom,     "j 

"  114,  12  "        "     top,  >  read  596,  instead  of  633. 

"  116,  10  "        "     bottom,     ) 
"  120,  4    "        "     top,  read  Moore,  instead  of  Mogre. 


FIRST   SUNDAY  AFTER   EPIPHANY.  201 

"  It  seemed  good  to  me  also,  to  write  all  things  from  the  very 
first,  in  order,  most  excellent  Theophilus,  that  thou  mightest  know 
the  certainty  of  those  things,  wherein  thou  hast  been  instructed." 

2nd.  That  ive  may  believe  in  Christ.  This  is  called  "  Saving  faith, 
unless  by  the  temptation  of  Satan,  we  fall  and  die."  Augustine, 
Epist.  80. 

St.  John  XX.  31,  says,  "  These  things  are  written  that  ye  might 
believe  that  Jesus  is  the  Christ,  and  that  believing,  ye  might  have 
life  through  his  name."  It  appears  that  these  reasons  were  common 
to  all  the  Evangelists^  although  not  declared  by  Mark  and  Matthew  ; 
for  all  were  of  the  same  mind  and  the  same  spirit,  and  were  of  one 
heart  and  taught  one  way. 

The  special  reasons  which  occasioned  each  Evan-  C  Scripture, 
gelist  to  write,  were  gathered  partly  from  ^  Conjecture. 

From  Scripture.  Luke  signifies  in  ch.  i.  v.  1,  that  he  was  led 
to  compile  his  history,  because  many  others  were  endeavouring 
to  compile  histories,  which  they  could  give  with  equal  fidelity. 
"  Many,"  "not  Matthew  nor  Mark,  but  Apollos,"  as  Bede  observes  ; 
and  "Basilides,"  as  Ambrose  adds  ;  and  "Merinthus,"  as  Epipha- 
nius  relates ;  others  name  "  Nasarseorus,  and  Matthaias,  and  Nico- 
demus,  and  Thomas ;"  whose  books  were  afterwards  rejected  by  the 
Church  as  Apochryphal.  "  They  took  in  hand,"  and  "  endeavoured," 
but  did  not  perfect,  as  Origin,  Ambrose,  and  Augustine  observe. 

From  conjecture.  St.  John,  called  from  the  Episcopate  of 
Asia  Minor,  wrote  his  Gospel  against  heretics.  For,  when  the 
Ebionites,  Corinthians,  and  Nicolaitans  denied  the  divinity  of  Christ, 
and  he  saw  that  the  other  Evangelists  had  failed  to  confirm  these 
men  in  this  doctrine,  it  seemed  good  to  him  to  write  a  Gospel,  which 
should  most  positively  prove  it.  See  Irenseus,  lib.  3,  cap.  ii.  Epi- 
phanius  haerisi,  51 ;  Jerome  in  Catalogo ;  specially  Augustine  in 
preface  of  Exposition  of  John,  &c. 

Eusebius  adds,  that  St.  John  wished  to  preserve  some  things, 
omitted  by  the  three  others,  which  happened  before  the  captivity  of 
the  Baptist,  and  also  to  testify  to  the  truth  of  what  the  others  had 
written.     Lib.  3,  cap.  26. 

Matthew,  being  translated  to  the  Episcopate  of  Ethiopia,  wrote 
his  Gospel  in  Hebrew,  for  the  Jews,  giving  them  not  only  a  sure 
guide,  but  a  system  of  the  Christian  religion.  See  Irenaeus,  lib.  3, 
c.  1 ;  Athanasius,  Eusebius,  Augustine,  lib.  1,  de  consensu  Evan. 
Theophylact,  &c. 

Bellarmine  reports  that  one  Peter  Lombard  is  stronger  than  a 

15 


202  THE    OFFICIAL    CALENDAR    OF   THE    CHURCH. 

hundred  Luthers,  two  hundred  Melanethons,  three  hundred  Bulli- 
gers,  four  hundred  Peter  Martyrs,  and  fiye  hundred  Calvins:  I, 
more  justly,  remark,  that  there  is  more  in  one  sentence  of  Matthew's 
golden  enchiridon,  than  in  all  the  voluminous  works  of  Livy,  Plato, 
Plutarch,  Demosthenes ;  yes,  and  I  add,  Tully,  Aristotle  and  Theo- 
phrastus.  Incomparably  more  beautiful  is  this  Margarita  of  Chris- 
tians than  Helena  of  the  Greeks. 

As  ancient  orators,  who  appeared  to  advantage  when  alone, 
became  mute  when  Cicero  was  present;  so  do  other  writers,  when 
compared  with  Matthew,  shrink  back  as  if  awed  by  the  sacred  spirit 
that  breathes  through  his  pen.  Whether  you  take  the  whole  book, 
or  compare  verse  with  verse,  even  the  Fathers  themselves  sink  into 
the  insignificance  of  children  :  as  Luther  says,  I  care  not  for  a 
thousand  Augustines,  or  a  thousand  Cyprians,  when  Matthew  is 
before  me 

Some  papists  confess  this  vast  superiority  of  the  sacred  wi'itings. 
Among  them  Gerson,  the  very  learned  Chancellor  of  Paris,  and  the 
illustrious  John  Picus  Mirandulanus :  saying,  that  the  judgment  of 
a  child  well  versed  in  Scripture  is  of  more  weight  than  that  of  the 
supreme  pontiff,  or  the  decree  of  a  universal  council,  not  founded 
on  the  Word  of  God.  These  things  are  so  true  that  they  cannot 
be  denied. 

"The  Book  of  the  Generation."  This  word  "generation"  has 
exercised  the  ingenuity  of  doctors. 

Some  think  it  is  not  the  title  of  the  whole  book,  but  the  initial 
of  the  genealogies  of  Christ.  Others  esteem  it  the  title,  but  not 
covering  every  subject  in  the  book.  Others,  both  the  title,  and 
the  title  of  the  whole,  embracing  in  itself  the  substance  of  the 
Gospel. 

Sixtus  Senensis  gathers  from  the  Rabbinical  works,  that  the  word 
used  by  Matthew  signifies,  in  this  place,  not  only  "the  generation," 
but  also  the  whole  course  of  life.  See  Gen.  vi.  9,  "  Noah  was  per- 
fect in  his  generation,"  that  is,  in  every  part  of  his  life.  Therefore, 
Matthew  calls  his  Gospel  "the  book  of  the  generation  of  Jesus 
Christ,"  as  if  he  said,  "  of  his  life,  of  all  his  doings,  from  incarna- 
tion to  ascension."  So  Luke  calls  his  Gospel  "the  history  of  all 
things  which  Jesus  began,  both  to  do  and  to  teach."     Acts,  i.  1. 

"Of  Jesus  Christ."  "Jesus,"  his  proper  name,  "Christ,"  his 
appellative  name  ;  one  of  his  nature,  the  other  of  his  person,  dignity, 
or  office. 

The  name  "Jesus"  was  given  to  others,  besides  our  Lord : — Jesus 
Nave,  Jesus  Sydrach,  Jesus  Josedeck ;  but  these  were  not  written 


riRST   SUNDAY  AFTER   EPIPHANY.  203 

Jesus,  but  Jehosua  ;  now  Jeliosua  signifies,  "  God  mil  save :"  but 
Jesua,  "the  Saviour;"  thus  is  the  title  peculiar  to  the  Christ. 

St.  Bernard  observes,  the  other  names  of  Christ  denote  his  ma- 
jesty, but  Jesus  is  the  title  of  mercy.  For  to  be  called  the  Word 
of  God,  the  Son  of  God,  the  Christ  of  God,  pertains  to  his  glory. 
But  the  name  of  Jesus,  signifies  a  Saviour ;  in  which,  indeed,  both 
his  glory  and  our  safety  is  contained :  therefore  by  the  wise  insti- 
tution of  the  Church,  we  arise  to  salute  and  bow  our  knees,  at  this 
name ;  we  do  not  indeed  bow  at  the  syllabic  composition,  but  rather 
at  the  saving  exposition  of  the  word,  reverencing  the  majesty  of  his 
Divine  nature,  and  exhibiting  thanks  for  our  salvation,  through  that 
sacred  name.  Phil.  ii.  10.  Were  all  parts  of  the  body  converted  to 
organs  of  speech,  and  were  the  body,  thus  vocal  in  all  its  members, 
to  give  forth  melodious  names,  I  could  utter  nothing  so  worthy  as  this 
name,  this  Divinity.  For  it  is  rather  to  be  invoked  in  prayer,  than 
illustrated  by  argument.  Oh  !  good  Jesus  !  be  thou  my  Jesus  !  Thou 
hast  been  forgetful  of  thy  own  good,  and  provided  against  my  evils. 
Thou  art  "Jesus,"  therefore  willing,  thou  art  "Christ,"  therefore 
able  to  save.  As  I  have  before  hinted,  the  word  "Christ"  is  an 
appellative  of  dignity  and  ofl&ce.  Among  the  ancients,  kings  and 
priests  were  called  "  Christs,"  because  they  were  "the  Lord's 
anointed."  Is.  xlv.  1,  and  Ps.  cv.,  "touch  not  mine  anointed."  "But 
Jesus  was  anointed  with  the  oil  of  joy  above  his  fellows."  The 
Christ  by  pre-eminence  ;  not  only  "  the  Christ  of  God,"  but  also, 
"Christ,  the  Lord,"  anointed  both  King  and  Priest;  as  Illiricus 
says,  thou  hast  three  royal  immunities,  to  judge,  to  rule,  and  to 
defend  thy  people  ;  also  three  priestly  immunities,  to  teach,  to  inter- 
cede, and  to  sacrifice.  All  which  Jesus,  our  King  and  Priest,  now 
executes  in  heaven,  as  once  he  did  on  earth.  He  is  our  King,  as 
the  Son  of  David,  and  our  Priest,  as  the  Son  of  Abraham.  Here 
occurs  the  question :  Why  were  the  names  of  Abraham  and  David 
selected  out  of  so  long  a  list  ?  Aquinas  gives  many  reasons.  First, 
the  promises  of  the  Messiah  were  given  to  David  and  Abraham. 
Gen.  xxii.  18 :  "  In  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed."  So  the  Apostle,  Gal.  iii.  16,  "  To  Abraham  were  the 
promises  given,  and  to  his  seed ;  not  to  his  seeds,  in  the  plural,  but 
to  his  seed  in  the  singular,  which  is,  to  Christ." 

And,  "  the  Lord  swore  unto  David,  of  the  fruit  of  thy  body  will 
I  place  upon  thy  seat."  Ps.  cxxxii.  11.  Therefore  the  Jews  accosted 
him  with  shouts,  "  Hosanna  to  the  Son  of  David."  See  Chrysostom, 
Jerome,  Ambrose,  Irenseus. 

The  second  reason  consists  in  the  fact  that  as  Christ  was  King, 


204  THE  OFFICIAL   CALENDAR   OF   THE   CHURCH. 

priest,  and  prophet,  so  he  is  named  as  the  Son  of  David,  who  was 
king  and  prophet,  and  of  Abraham,  who  was  a  priest. 

Why  is  the  name  of  David  j^laced  before  that  of  Abraham? 
Among  the  reasons  given  by  Cardinal  Hugo  and  others,  I  note  this 
one :  Jesus  came  into  the  world  not  to  call  the  just,  but  sinners  to 
repentance.  The  sinner,  David,  is  therefore  placed  by  the  Evan- 
gelist before  the  just  man,  Abraham.  This  is  indeed  a  solace 
and  a  gospel  to  the  miserable.  For  how  shall  Jesus  be  otherwise 
than  Jesus  to  the  sinner ;  when  he  himself  was  the  son  of  that 
notorious  sinner,  adulterer,  homicide,  blasphemer,  David  ?  As  he 
delivered  the  fathers,  before  he  was  himself  born  into  this  world, 
shall  he  not  deliver  us,  their  children,  now  that  he  is  glorified  ? 

It  is  now  to  be  inquired,  how  was  he  the  Son  of  David  ? 

Isaiah,  the  Homer  of  Sacred  Poets,  (as  Bede  calls  him,)  sings, 
ch.  ix.  V.  6,  "  Unto  us  a  child  is  born,  unto  us  a  son  is  given."  Euse- 
bius  Emiesenus  observes,  "he  was  given"  as  Divine,  but  ^^born"  of 
the  Virgin  ;  that  was  born,  which  should  die ;  that  was  given,  which 
should  arise  from  the  dead  ;  that  was  born,  which  should  be  younger 
than  his  mother ;  that  was  given  than  which  his  Father  was  not 
more  ancient.  He,  who  was,  was  given ;  He,  who  was  not,  was 
born ;  He  came  into  the  world,  who  had  made  the  world ;  He  de- 
scended to  terrestrial  things,  and  did  not  relinquish  his  heavenly 
nature;  He  took  to  himself  our  nature,  not  laying  aside  his  own 
nature.  The  Word  was  made  flesh,  His  majesty  not  being  laid  aside, 
but  veiled. 

For  it  became  the  Mediator  between  God  and  men  to  have  some- 
thing Divine,  something  human,  lest  being  only  a  man,  he  should 
be  far  oiF  from  God ;  or  only  God,  he  might  be  far  off  from  man. 
Christ,  therefore,  among  mortal  sinners,  and  the  immortal  just,  ap- 
pears as  a  mortal  to  men,  and  just,  before  God.  Aug.  Conf.,  lib. 
11,  c.  42. 

(We  give  the  remainder  of  this  Exposition  in  the  original.) 

Quemadmodum  enim  flores  (authore  Protagora)  solem  habent  in 
coelo  patrem,  solum  in  terra  matrem  :  Ita  Christus  flos  de  Jesse. 
Patrem  habuit  in  coelo  sine  matre ;  in  terris  autem  matrem  sine 
patre ;  non  alter  ex  patre,  alter  ex  virgine ;  sed  alitor  ex  patre, 
alitor  ex  virgine ;  de  Deo  Deus,  de  Deo  patre  Deus  filius,  inquit 
Fulgentius  :  alter  in  persona,  non  alius  in  natura :  semper  apud 
patrem,  semper  cum  patre,  semper  de  patre,  semper  in  patre :  filius 
ex  ipso,  cum  ipso,  hoc  quod  ipse. 

Verus  etiam  homo  de  homine,  propter  hominem,  secundum  homi- 
nem,  super  hominem;  unus  tamen  idemque,  Jesus  Christus,  Em- 


FIRST    SUNDAY  AFTER    EPIPHANY.  205 

I 

mannel,  ©sai/^pwrtoj,  nobiscum  Deus ;  ejusdem  Mariae  filius  et  parens. 
Ita  Paulus  ad  Galatas  quarto,  Misit  Deus  Filium  suum  factum  de  mu- 
liere.  A  et  Q  Apocalyp.  i.  8,  id  est,  ut  exponet  Epiphanius,  homo 
et  Deus.  Nam  A,  quEe  inferne  aperitur,  humanam  denotat  naturam : 
a,  quod  superne  apertum  est,  innuit  divinam.  Ipsum  (inquit  Emis- 
senus)  sanguinem  quern  pro  matre  obtulit,  antea  de  sanguine 
matris  accepit :  et  hoc,  ut  exclamat  Bernardus,  est  singulariter 
mirabile  et  mirabiliter  singulare.  Secundum  conditionem  naturae 
natus  ex  foemina :  supra  conditionem  naturse,  natus  ex  virgine. 

Jam  vero  Deipara,  (sicut  historia  sacra  testatur)  ex  stirpe  Da- 
vidica ;  nee  non  ex  Abrahami  stemmate  oriunda.  Christus  itaque 
secundum  usitatum  loquendi  consuetudinem  apud  Hebrseos,  et  filius 
David,  et  filius  Abraham,  non  ex  ejusdem  prognatus,  sed  ex  eadem 
generis  serie  propagatus. 

Atque  sic  ea,  qua  potui  brevitate,  quoestionibus  istis  omnibus  eno- 
date  respondi :  quatum  attinet  ad  contentiosos  non  satis,  quantum 
ad  pacatos  et  intelligentes  plus  forte  quam  satis ;  ut  ad  Bonifacium 
scripsit  Augustinus. 

Si  quis  expectet,  ut  ego  subtilius  aliquid  adijciam  de  Christi 
genealogia,  quserat  ille  genealogicos  fabulones ;  qui  dum  senigmata 
nescio  quae  conantur  explicare,  lectorum  animos  inextricabilibus 
errorum  labyrinthis  solent  implicare. 

TT  1  ^  C  Judsei  veteres. 

Horum  duo  sunt  genera :    <    x   i  • 

°  J   Judaizantes  novi. 

Illi  a  loco  veritatis  aversi,  et  ob  hoc  luci  veritatis  adversi.  Isti 
genealogiam  Christi,  vel  non  intelligendo  reprehendunt,  vel  repre- 
hendendo  non  intelligunt.  Ambo  (quod  Augustinus  de  Petiliano) 
Multa  dicendo  nihil  dicunt,  aut  potius  nil  dicendo  multa  dicunt.  0 
mirabilem  insaniam  (infuit  sanctissimus  pater)  aliquid  de  Christo 
narranti,  nolle  credi  Matthseo,  et  velle  credi  Manichgeo  !  0  curas 
hominum !  quantum  est  in  rebus  inane  !  Excidium  Troise  post 
Homerum,  aut  (5o;3%ov  ysviaiu^,  post  Lucam  et  Matthgeum  contexere. 
Paulus  instituens  Timotheum,  abundare  fecit  eum  praeceptis  morum, 
institutisque  Theologi^  :  sed  inutiles  de  genealogia  qusestiones,  et 
inaniloquia,  non  ab  auribus  modo,  sed  ab  orbis  Christiani  finibus 
arcenda  judicavit.  Odi  semper  ego  Novatores,  etiam  recens  anti- 
quitatem  amplexus  sum.  Itaque  toto  hoc  sermone,  quod  a  patribus 
accepi,  vobis  tradidi :  quorum  omnium  hsec  est  summa ;  Liber  ex- 
citat  lectionem  :  Liber  generationis  electionem  ;  Jesus  devotionem, 
Christus  obedientiam  ;  filius  David  spem  ;  filius  Abrahse  fidem.  In 
his  si  quid  bene,  quia  nostrum  non  est,  agnoscite :  si  quid  male,  quia 


206  THE    OFFICIAL  CALENDAR    OF   THE    CHURCH. 

nostrum  est,  ignoscite.  Humanum  enim  (ait  Aristoteles)  imo  regium 
(uti  Plutarchus)  imo  Christianum  (inquit  Hieronymus)  id  est,  vestrum 
est  (ornatissimi  viri)  magna  liberaliter  dare,  parva  libenter  accipere. 
Gratia  Domini  nostri  Jesu  Cliristi  filii  David,  filii  Abraham,  sit  cum 
omnibus  vobis>  nunc  et  in  secula  seculorum.    Amen. 

Ad  Clerum  habita  Cantabrigias  pro  gradu  Doctoratus,  Anno  1605. 


THE   EPISTLE. 


Rom.  xii.  1 /  beseech  you  brethren,  by  the  mercifulness  of  Grodj 

that  you  make  your  bodies  a  quick  sacrifice,  ^c. 

It  is  well  observed  by  Chrysostom,  that  all  the  sacred  Epistles  of 
this  ApQstle  stand  upon  two  legs  especially : 

„       .       C  Explications  :  or  doctrines  of  holy  faith. 

'    ^  Applications  :  or  exhortations  to  godly  life. 

The  former  chapters  are  spent  in  dogmatical  conclusions  apper- 
taining to  belief.  The  residue  contain  moral  instructions  of  honest 
conversation  and  love :  wherein  our  Apostle  teacheth,  how  we  should 
behave  ourselves  to  God  and  man  ;  and  that  by  precept  and  pattern. 
By  precept,  in  the  xii.,  xiii.,  xiv.  xv.,  chapters ;  by  pattern,  in  the 
xvi.  chapter. 

/  Body :  ver.  1,  "  Make  your  bodies  a  quick 

This  Scripture, shows   I       sacrifice,"  &c. 
how   we   must   demean  /    Soul :  ver.  2,  "  Fashion  not  yourselves 
ourselves  to  God,  in         j       like  unto  this  world,  but  be  ye  changed 
V^      by  the  renewing  of  your  mind. 

« I  beseech  you  brethren."  Two  things  induce  men  especially  to 
suffer  words  of  exhortation  ;  opportunity  and  importunity :  The 
worth  of  the  matter,  and  zealous  affection  of  the  speaker.  Saint 
Paul  makes  his  loving  affection  manifest  in  these  sweet  terms  :  "  I 
beseech  you  brethren  by  the  mercifulness  of  God."  He  might  have 
commanded,  as  he  told  Philemon ;  but  for  love  sake,  he  doth  rather 
entreat. 

God  the  Father  appeared  in  a  still  and  soft  voice ;  God  the  Son 
was  not  a  tiger,  but  a  lamb ;  God  the  Holy  Ghost  came  down,  not 
in  the  form  of  a  vulture,  but  in  the  shape  of  a  dove :  signifying 
hereby,  that  preachers  ought  to  use  gentle  means  in  winning  men 


FIRST   SUNDAY  AFTER   EPIPHANY.  207 

unto  God;  herein  resembling  the  good  mother  which  hath  "ubera 
et  verbera,"  (a  teat  as  well  as  a  rod) :  a  drug  to  restore  such  as  feel 
their  sin  with  the  spirit  of  meekness :  Gal.  vi.  1,  but  a  rod  to  whip 
the  careless  and  senseless,  lest  they  grow  too  wanton.  And  there- 
fore St.  Paul,  who  doth  here  beseech  the  Romans  out  of  his  love ; 
doth  adjure  them  also  "by  the  mercifulness  of  God:"  that  is,  as 
some  construe  it,  I  beseech  you  by  mine  apostolical  authority,  com- 
mitted unto  me  by  God's  especial  mercy,  1  Cor.  vii.  25,  as  he  him- 
self expounds  himself  in  the  third  verse  of  this  chapter ;  "I  say' 
through  the  grace  that  is  given  to  me  :"  where  the  Greek  verb  xiyw, 
may  be  translated,  I  command ;  or,  by  the  mercifulness  of  God 
showed  unto  you :  for  as  God  is  more  bountiful,  so  you  must  be 
more  dutiful.  "We  may  not  sin,  that  grace  may  abound  ;"  but  on 
the  contrary,  because  "the  grace  of  God,  that  bringeth  salvation 
unto  all  men,  hath  appeared,  it  teacheth  us  to  deny  ungodliness  and 
worldly  lusts,  and  that  we  should  live  soberly  and  righteously  and 
godly  in  this  present  world." 

The  mercies  of  God  to  me,  the  mercies  of  God  to  you,  be  many 
and  manifest.  I  beseech  you  therefore  by  the  riches  of  his  abundant 
mercy,  make  your  bodies  a  quick  sacrifice,  &c. 

Thus  you  see  the  zealous  earnestness  of. the  speaker:  I  come  now 
to  the  worthiness  of  the  matter,  concerning  the  Romans,  and  in 
them  ourselves,  as  much  as  the  salvation  of  our  souls.  I  beseech 
you  therefore  mark  what  the  Spirit  writeth,  and  first  observe  Paul's 
order :  After  justification  he  speaks  of  sanctification ;  herein  inti- 
mating that  good  works,  as  Augustine  said,  "  Non  prsecedunt  justi- 
ficandum,  sed  sequuntur  justificatum :"  (Not  go  before,  but  after 
justification.)  As  the  wheel  turneth  round,  not  to  the  end  that  it  may 
be  made  round,  but  because  it  is  first  made  round,  therefore  it  turn- 
eth round  :  so  men  are  sanctified,  because  first  justified ;  not  justi 
fied,  because  first  sanctified.  As  Aulus  Fulvius  when  he  took  his 
son  in  the  conspiracy  with  Catiline,  said :  Ego  te  non  Catilinse 
genui,  sed  patrise.  (I  did  not  beget  thee  for  Catiline,  but  for  thy 
country).  So  God  hath  not  begotten  us  in  Christ,  that  we  should 
follow  that  arch-traitor  Satan ;  but  serve  him  in  holiness  and  right- 
eousness all  the  days  of  our  life  :  making  ourselves  a  quick  sacri- 
fice, &c. 


r  Expiatory,  for  sin ;  which  we  cannot  offer. 
There  are  two  kinds  N       See  Epist.  Dom.  8.     QuadragesimjB. 
of  sacrifices  :  \  Gratulatory,  of  thanks  and  praise,  which  we 

(      can  and  must  olfer. 


208  THE   OFFICIAL   CALENDAR    OF   THE    CHURCH. 

And  hereof  there  are  three  kinds,  according  to  the   S  tvt-    -j  * 
three  sorts  of  goods ;  of  the  /  "R   1  * 

1.  We  must  offer  our  goods  of  the  world,  Heb.  xiii.  16,  "  To  do 
good  and  distribute  forget  not ;  for  with  such  sacrifices  is  God 
pleased.     He  that  hath  mercy  upon  the  poor,  lendeth  unto  Lord." 

2.  We  must  offer  to  the  Lord  the  goods  of  our  mind,  by  devotion 
and  contrition,  Psal.  li.  17,  "  The  sacrifice  of  God  is  a  troubled 
spirit ;  a  broken  and  contrite  heart,  0  God,  shalt  thou  not  despise." 
When  by  divine  meditation  and  devout  prayer,  we  beat  down  the 
proud  conceits  of  our  rebellious  hearts,  we  kill,  and  offer  up  as  it 

'  were  our  son  Isaac ;  that  which  is  most  near,  most  dear  unto  us. 

SPatiendo,  by  dying   for  the 
Lord. 
Faciendo,  by  doing  that  which 
is  acceptable  to  the  Lord. 

Martyrdom  is  such  a  pleasing  sacrifice,  that  as  Ambrose  said  of 
his  sister  :  "  Appellabo  martyrem,  et  prsedicabo  satis,"  (I  will  call 
her  martyr,  and  then  I  shall  be  sure  to  commend  her  enough.)  See 
Epist.  on  St.  Stephen's  day. 

St.  Paul  here  means  a  sacrifice  by  doing ;  Give  your  members  as 
weapons  of  righteousness  to  God.  For  as  Christ  offered  up  himself 
for  us,  so  we  made  comformable,  should  offer  up  ourselves  unto  him. 
Interpreters  observe  a  great  emphasis  in  the  word  "hostia,"  derived, 
as  Ovid  noteth,  "ab  hostibus." 

Victima  quae  dextra  cecidit  victrice,  vocatur. 
Hostibus  a  domitis  hostia  Domen  habet. 

And  therefore  seeing  Christ  hath  delivered  us  from  the  hands  of 
all  our  enemies,  it  is  our  duty  to  sacrifice  perpetually  to  him,  our- 
selves and  our  souls,  and  so  live  to  him  who  died  for  us. 

/'  Efiicient :  "  ourselves." 
Lest  we  should  err  in  our  offering,  \  Material :  "  our  bodies." 
St.  Paul  shows  all  the  causes  :  j  Formal:  "  quick  and  holy." 

f  Final:  "acceptable  to  God." 

/"  1.  "  Sound  and  quick." 
Or,  as  others  observe,  St.  Paul  sets   j  2.  "Sanctified  and  holy." 
down  four  properties  of  a  sacrifice  :         j  3.  "  Pleasing." 

f  4.  "  Reasonable." 


FIRST    SUNDAY   AFTER    EPIPHANY.  209 

First,  our  sacrij&ce  must  be  sound  and  quick ;  not  blind,  not  lame, 
not  feeble,  Malach.  i.  8.  We  must  not  offer  to  the  devil  our  youth- 
ful years,  and  lay  our  old  bones  upon  God's  altar :  bis  sacrifice  must 
be  the  fattest,  and  the  fairest ;  he  must  have  both  head  and  hinder 
parts  :  hereby  signifying  that  we  must  remember  our  Creator  in  the 
days  of  our  nonage,  as  well  as  in  the  days  of  our  dotage :  for  if  we 
defer  our  offering  till  the  last  hour,  when  sickness,  the  bailiff  of 
death,  hath  arrested  us,  and  pain,  sickness's  attendant,  dulled  our 
senses,  it  cannot  be  called  a  quick,  but  a  sick ;  not  a  living,  but  a 
dead  offering.  That  our  sacrifice  therefore  may  be  quick,  let  us,  I 
beseech  you,  begin  quickly  to  dedicate  ourselves  unto  God. 

"Or  Quick."  That  is,  willing:  for  those  things  are  said  to  be 
quick,  which  move  of  themselves ;  and  those  dead,  which  do  not 
move  but  by  some  outward  violence :  we  may  not  then  be  stocks 
and  blocks  in  God's  holy  service,  doing  no  good  but  upon  constraint 
of  law,  and  penalty  of  statute  :  such  oblations  are  not  acceptable, 
because  they  be  not  quick.  The  Lord  loveth  a  cheerful  giver  and 
thanksgiver.  Nothing  is  done  well,  but  that  only  which  is  done 
with  our  will,  freely,  readily,  lively. 

"  Or  Quick."  That  is,  quickened  through  faith  :  for  as  the 
soul  is  the  life  of  the  body,  so  faith  is  the  life  of  the  soul ;  without 
which  he  that  liveth  is  dead  ;  for  the  just  doth  live  by  faith,  "  Hie 
situs  est  Vacia"  (said  Seneca,  when  he  passed  by  the  ground  of  that 
voluptuous  Epicure);  Vacia  lieth  here  dead  and  buried  :  and  so  Paul 
of  a  widow  living  in  pleasure ;  she  is  dead  even  while  she  doth 
live.  That  our  sacrifice  therefore  may  be  living,  it  must  proceed 
from  a  faith  that  is  lively. 

"  Or  Living."  That  is,  a  continual  sacrifice.  The  sacrifices  of 
the  Jews  have  now  their  end ;  but  the  sacrifices  of  Christians  are 
without  end.  We  must  always  give  thanks  and  always  pray.  The 
fire  on  our  altar  must  never  go  out,  our  sacrifice  never  die. 

In  the  Law  beasts  appointed  for  sacrifice  were  first  slain,  and  then 
offered ;  and  that  for  two  causes  especially :  first,  (as  Ambrose 
notes)  to  put  the  sacrificer  in  mind  what  he  deserved  by  sin ; 
namely,  death  :  and  secondly,  because  those  bloody  sacrifices  were 
types  of  Christ's  death  on  the  cross,  which  is  the  propitiation  for 
our  sins.  In  like  manner  every  Christian  sacrifice  must  be  dead  to 
the  world,  that  he  may  live  to  God ;  mortifying  his  earthly  mem- 
bers, and  crucifying  his  carnal  affections,  that  he  may  become  a 
new  creature  in  Christ. 

As  death  deprives  a  man  of  natural  life,  so  mortification  destroys 
the  body  of  sin ;  which  is  the  sensual  life :   "  Moriatur  ergo  ne 


210  THE   OFFICIAL   CALENDAR   OF  THE    CHURCH. 

moriatur,  mutetur  homo  ne  damnetur"  (quoth  Augustine :)  (We 
must  die  for  a  time  in  this  life,  lest  we  die  for  ever  in  the  next  life.) 
We  must  rise  again  with  Christ,  saith  Paul.  Now  a  man  must  be 
dead  before  he  can  rise  again :  first,  grafted  with  Christ  to  the 
similitude  of  his  death,  and  after  to  the  similitude  of  his  resurrec- 
tion. He  that  lived  ill,  and  now  demeans  himself  well,  is  risen 
again  from  the  death  of  sin,  to  the  life  of  grace  ;  mortified,  and 
yet  a  living  sacrifice  ;  the  more  mortified,  the  more  living,  Rom.  viii. 
13.  "If  ye  mortify  the  deeds  of  the  body  by  the  spirit,  ye  shall  live." 

/'Men. 
This  killing  of  our  beastly  desire  is  very  ^  Civil  men. 
fit,  whether  we  consider  ourselves,  as  '^  Christian  men. 

Eminent  men. 


'I 


As  men ;  that  we  may  lead  our  life  not  according  to  sense,  but 
according  to  reason :  otherwise  we  should  be  rather  sensual  beasts, 
than  reasonable  men. 

As  civil  men  ;  that  we  may  not  live  according  to  lust^  but  ac- 
cording to  law ;  though  not  according  to  conscience,  yet  according 
to  custom,  that  we  break  not  the  statutes,  and  disturb  not  the  com- 
monwealth wherein  we  live.  The  philosophers  in  old  time  com- 
prehended all  points  of  mortification  in  these  two  words,  "sustine 
and  abstine." — (Sustain  and  abstain.) 

As  Christian  men ;  for  he  that  will  be  Christ's  disciple  must  deny 
himself:  "  abnegare  sues,  sua,  se." — He  must  deny  his  kin,  his  goods, 
himself.  The  kingdom  of  Heaven  sufi'ereth  violence,  and  the  vio- 
lent take  it  by  force:  that  is,  by  mortification  and  daily  fighting 
against  the  lusts  of  the  flesh;  as  Basil,  Chrysostom,  Augustine, 
Hierome,  Gregory,  Theophylact,  Euthymius  expound  it. 

Last  of  all,  yet  most  of  all,  mortification  is  necessary  for  emi- 
nent persons,  either  in  the  ministry  Or  magistracy.  For  great  ones 
ought  especially  to  be  good.  Their  sacrifice  must  be  most  quick, 
that  they  may  be  patterns  unto  others ;  as  it  were  walking  sta- 
tutes, and  talking  laws  to  the  people. 

"Holy."  The  second  thing  required  in  our  sacrifice:  so  we 
read :  Levit.  xxii.  that  unhallowed  and  unclean  persons  ought  not 
to  touch  the  things  of  the  Lord.  "  Ye  shall  be  holy,  for  I  the  Lord 
am  holy."     This  is  the  will  of  God,  even  our  sanctification. 

The  word  d^Ja  is  derived,  as  Plato  notes,  of  the  privative  particle  a 
and  yara,  signifying  that  holy  things  are  not  infected  with  the  cor- 
ruptions and  filth  of  the  world  ;  when  our  throat  is  an  open  sepulchre, 
when  our  mouth  is  full  of  cursing  and  bitterness,  when  our  feet  are 


FIRST   SUNDAY  AFTER   EPIPHANY.  211 

swift  to  shed  blood,  when  our  bodies  are  sinks  of  sin,  we  cannot  be 
an  holy  sacrifice  :  for  the  law  is  plain,  "  Ye  shall  not  offer  anything 
that  hath  a  blemish,  not  a  beast  that  is  scabbed,  not  a  bullock,  nor 
a  sheep  that  hath  a  member  lacking.  The  drunkard  then  that  is 
aa:£>a?L05,  without  his  head  (as  Clemens  Alexandrinus  termed  him) 
and  the  coward  who  wants  an  heart,  and  the  rotten  adulterer,  whose 
body  is  neither  holy  nor  whole,  is  no  sacrifice  for  the  Lord. 

The  Latins  have  deduced  the  word  sanctum  of  sancire,  quasi 
sancitum  ;  hereby  teaching  us,  that  our  sacrifice  must  be  constant 
and  continual.  That  by-word,  "A  young  Saint,  an  old  Devil,"  is  a 
wry-word  ;  for  we  must  be  good  in  our  youth,  better  in  our  man- 
hood, best  of  all  in  our  old  age  :  we  must  grow  from  grace  to  grace, 
till  we  be  of  full  growth  in  Christ ;  dedicating  all  that  is  within  us, 
all  that  is  without  us,  all  that  is  about  us,  unto  the  service  of  God. 

Servius,  expounding  the  words  of  Virgil,  "  Qui  foedera  numine 
sancit,  (he,  who  consecrates  a  thing  to  God,)  affirms  that  sanctum 
is  sanguine  consecratum,  (consecrates  it  with  blood,)  and  so  must  our 
sacrifice  be  consecrated  and  dipped  in  Christ's  blood,  in  whom  only 
God  is  well  pleased ;  and  therefore,  as  it  followeth  in  the  text,  if 
holy,  then  acceptable. 

Now  that  it  may  be  well  accepted  of  God,  two  things  are  required 
CI.  That  it  be  grounded  upon  his  word. 

"  -^  '  y^2.  That  it  be  performed  in  faith. 

1  Sam.  XV.  22.  Obedience  is  better  than  sacrifice  :  no  sacrifice 
then  is  pleasing  to  God,  except  it  be  done  according  to  his  will : 
invocation  of  saints,  adoration  of  the  consecrated  host,  administra- 
tion of  the  sacraments  under  one  kind,  divine  service  in  an  unknown 
tongue ;  praying  to  the  dead,  mumbling  of  masses,  jumbling  of 
beads,  worshipping  of  images,  and  other  like  trash,  which  are  the 
very  Diana  of  the  Romish  religion,  have  no  foundation  in  Holy 
Scripture ;  not  built  upon  the  rock  Christ,  but  upon  the  sands  of 
human  brains,  and  therefore  not  acceptable,  but  abominable  to  the 
Lord.  A  new  religion  is  no  religion  :  "  To  devise  phantasies  of 
God  is  as  bad  as  to  say  there  is  no  God.'' — Hilary. 

Again,  courses  of  life  not  warranted  by  God's  own  book,  such  as 
are  rather  avocations  from  God  and  goodness,  than  vocations,  as 
ordinary  cheating,  brotheldry,  conjuring,  and  all  other  unlawful 
occupations  or  professions,  are  not  a  sweet  savour  to  God,  but  alto- 
gether stinking  in  his  nostrils  :  If  we  will  have  our  sacrifices  accept- 
able, they  must  be  first  holy.  So  divine  Plato,  "  Whatsoever  is 
good  and  holy,  that  is  acceptable  to  God." 

Secondly.      Sacrifice  must   be    performed  in   faith,    otherwise 


212  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

though  it  be  warranted  by  God's  own  word,  it  is  not  acceptable  : 
prayer,  receiving  of  sacraments,  hearing  of  the  Scriptures,  &c.,  are 
holy  sacrifices,  and  yet  not  pleasing  God,  if  done  without  faith. 
As  our  Apostle,  Rom.  xiv.  23  :  "  Whatsoever  is  not  of  faith  is  sin  ;" 
that  is,  whatsoever  is  against  our  conscience  ;  so  when  the  recusant 
comes  to  church  against  his  conscience,  to  satisfy  the  law  of  man, 
not  to  certify  his  love  to  God,  is  not  an  acceptable  sacrifice.  If  a 
man  be  a  lawyer,  a  physician,  a  merchant,  a  soldier,  against  his 
conscience,  though  his  calling  be  never  so  good,  yet  his  oblation  is  bad. 

Or  as  other  expound,  that  text  more  fitly  :  whatsoever  is  not  done 
in  a  good  assurance,  that  God  for  Christ's  sak  ewill  accept  of  it 
and  us,  it  is  sin.  Christians  are  priests  offering  spiritual  sacrifices 
acceptable  to  God  by  Jesus  Christ. 

All  good  works  without  faith  in  him  are  like  the  course  of  an 
horse  that  runneth  out  of  the  way,  which  taketh  great  labour,  but 
to  no  purpose.  For  unbelieving  gentiles  and  misbelieving  heretics, 
albeit  they  be  never  so  witty,  never  so  virtuous,  are  no  sweet  savour 
to  the  Lord. 

"Reasonable."  "We  read  in  the  law,  that  every  sacrifice  was 
seasoned  with  salt :  now  salt  mystically  notes  discretion  :  as  Coloss. 
iv.  6.  Let  your  speech  be  gracious  always,  and  powdered  with 
salt ;  that  is  with  wisdom  and  sobriety.  When  Paul  then  exhorteth 
us  to  give  our  bodies  a  reasonable  sacrifice,  his  meaning  is,  that  all 
things  must  be  done  in  order,  comely,  discreetly.  The  Proverb  is 
good,  "  An  ounce  of  discretion  is  worth  a  pound  of  learning  :"  for 
as  zeal  without  knowledge  is  blind,  "  quo  vehementius  irruit,  eo  gra- 
vius  corruit,  (where  it  rushes  more  madly,  there  it  confounds  more 
grievously  :)  so  knowledge  without  discretion  is  lame,  like  a  sword 
in  a  madman's  hand,  able  to  do  much,  apt  to  do  nothing  :  "  Tolle 
hanc,  et  virtus  vitium  erit."  He  that  will  fast,  must  fast  with  dis- 
cretion; he  must  so  mortify,  that  he  do  not  kill  his  own  flesh. 
He  that  gives  alms  to  the  poor,  must  do  it  with  discretion  :  "  omni 
petenti,  non  omnia  petenti,"  quoth  Augustine :  to  every  one  that 
doth  ask,  but  not  every  thing  that  he  doth  ask :  so  likewise  pray 
with  discretion,  observing  place  and  time :  place,  lest  thou  be 
reputed  an  hypocrite ;  time,  lest  accounted  an  heretic,  like  the 
Psallianists  and  Euchitai. 

Others  expound  the  word  reasonable  as  opposite  to  the  Jews'  obla- 
tions. As  if  Paul  should  speak  thus  :  In  the  Law  dead  beasts,  but 
in  the  Gospel  reasonable  living  men  are  to  be  sacrificed  unto  God. 
Every  Christian  is  a  sacrificer,  every  law-man  a  priest,  but  the  pas- 
tor is  a  priest  of  priests,  one  that  sacrificeth  his  people  by  teaching, 


FIRST   SUNDAY  AFTER   EPIPHANY.  213 

and  exhorting  them  to  give  up  their  bodies,  a  quick  and  holy  sacri- 
fice to  the  Lord.  "  I  am,"  saith  Paul,  "  the  minister  of  Jesus  Christ 
towards  the  gentiles,  ministering  the  Gospel  of  God,  that  the  offering 
up  of  the  gentiles  might  be  acceptable,  being  sanctified  by  the 
Holy  Ghost." 

Hitherto  concerning  the  first  general  branch  of  St.  Paul's  exhor- 
tation. Now,  as  musicians  do  not  only  teach  their  scholars  what 
they  shall  sing,  but  also  what  they  shall  not  sing,  that  they  may 
follow  that  which  is  good,  and  eschew  that  which  is  evil :  so  Paul 
doth  not  only  show  what  we  must  do,  but  also  what  we  must  not  do  : 
"  Fashion  not  yourselves  like  unto  this  world." 

"World,  used  in  the  worse  sense,  signifieth  either  the  wicked  men 
of  the  world,  or  else  the  vain  things  of  the  world :  the  wicked 
men,  as  John  xii.  31 ;  the  Devil  is  termed  "  the  Prince  of  the 
World,''  that  is,  of  the  wicked  in  the  world,  who  make  themselves 
his  vassals,  by  yielding  to  his  temptations,  according  to  that  of 
Paul,  "He  is  our  master,  to  whom  we  submit  ourselves  as  ser- 
vants." It  is  not  Satan's  power,  that  he  doth  thus  domineer  in  the 
church  ;  for  he  was  bound  and  cast  out  of  the  church ;  but  it  is  the 
weakness  and  wickedness  of  men,  who  loose  him,  and  open  the 
gate  when  he  was  shut  out ;  admitting  him  as  a  lord  of  misrule, 
ruling  and  overruling  those  who  are  children  of  disobedience, 
Ephes.  ii.  2. 

Secondly  :  the  word  World,  taken  in  a  bad  and  more  strict  sense, 
signifies  the  pomps  and  vanities  of  the  world.  As  1  Epist.  John, 
ii.  15.  "  Love  not  the  world,  neither  the  things  of  the  world :"  that 
is.  as  himself  construeth  himself,  "The  lust  of  the  flesh  and  pride 
of  life." 

According  to  both  acceptations,  it  may  be  expounded  in  this  text ; 
as  if  St.  Paul  should  say.  Brethren,  I  beseech  you  by  the  tender 
mercies  of  God,  that  ye  fashion  not  yourselves,  either  according  to 
the  wicked  men,  or  according  to  the  vain  things  of  this  world. 

For  the  first  :  Two  things  occasion  fashion  in  the  world : 

Multitude  :  for  as  Cyprian  said,  "  Incipis  esse  licitum,  quod  solet 
esse  publicum."  Custom  is  not  only  another  nurture,  but  as  it  were 
another  nature.  And,  as  the  lawyers  speak,  "  Quod  est  consuetum 
prgeusmitur  esse  justum.  "That  which  is  done  by  many,  is  thought 
at  length  lawful  in  any. 

Greatness:  For  as  Paterculus  writes,  "Imperio  maximus,  exemplo 
major."  He  that  is  highest,  hath  always  most  followers.  Augustus, 
a  learned  prince,  filled  the  empire  with  scholars ;  Tiberius,  with  dis- 
semblers ;  Constantine,  with  Christians ;  Julian,  with  atheists. 


214  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 

So  that  Paul  understanding  how  prone  men  are  to  follow  fashions, 
adviseth  us  here,  not  to  conform  ourselves  according  to  the  world. 

In  complement  of  courtesies  and  common  civilities,  it  is  not 
amiss  to  follow  either  the  most  or  the  best. 

In  matter  of  church  orders  and  ceremonies,  it  is  insolent  singu- 
larity not  to  fashion  ourselves  according  to  that  which  is  enjoyed 
by  the  best,  and  used  by  the  most ;  yea,  even  in  the  main  points  of 
holy  religion.  If  the  great  be  good,  and  the  most,  best,  we  may 
follow  both. 

But  St.  Paul's  meaning  is,  that  we  may  not  follow  wicked  men 
in  their  wickedness,  nor  worldly  men  in  their  worldliness,  nor  good 
men  but  in  that  they  are  good  ;  as  he  saith  elsewhere,  "  Be  ye  fol- 
lowers of  me,  as  I  am  of  Christ :"  for  as  in  imitation  oratory,  there 
are  two  sorts  of  examples ;  one  necessary  to  be  followed  always  in 
all  things  ;  as  Demosthenes  among  the  Grecians,  and  Tully  among 
the  Latins ;  another  to  be  followed  in  some  things,  and  at  some 
times,  as  Poets  and  Historiographers  :  Even  so  there  are  two  sorts 
of  examples  in  Christian  imitation  ;  the  one  necessary,  which  is 
Christ  the  way,  the  truth,  and  the  life,  "  Via  in  exemplo,  Veritas 
in  promisso,  vita  in  prsemio."  The  truth,  in  his  learning,  the  way 
for  his  living,  as  the  Fathers  usually  gloss  that  place.  The  others 
are  to  be  followed  in  some  things,  and  at  some  time,  as  Paul,  Peter, 
Augustine,  Chrysostom,  Nazianzen,  and  other  blessed  saints  of 
God,  whose  lives  and  lines  are  so  far  forth  to  be  followed,  as  they 
swerve  not  from  our  chief  copy,  Christ."  In  sin  we  may  not  follow 
the  good,  much  less  the  wicked  of  the  world,  be  they  never  so  many, 
never  so  mighty :  Ave  may  not  be  drunken,  because  it  is  the  fashion 
among  the  most ;  nor  live  lasciviously,  because  commonly  great 
ones  are  wantons.  In  this  point  the  Scriptures  are  plain  and 
peremptory :  "  The  gate  is  wide,  and  way  broad,  that  leadeth  to 
destruction,  and  many  go  in  thereat.  Ergo,  we  must  not  follow 
the  most.  "Do  any  of  the  rulers  believe  in  Christ?"  Ergo,  we 
must  not  fashion  ourselves  according  to  the  greatest. 

In  the  old  world  many  were  drowned,  only  Noah  and  his  family 
saved :  in  Sodom  many  wicked  beasts  destroyed,  only  Lot  and  his 
house  delivered.  There  were  two  malefactors  hanged,  one  Christ 
crucified ;  two  extremes,  one  virtue  ;  many  thorns,  one  lily  ;  Cant, 
ii.  2,  "  Like  a  lily  among  the  thorns,  so  is  my  love  among  the 
daughters." 

It  is  said,  Apoc.  xx.  12,  that  at  the  last  day  the  books  shall  be 
opened,  and  another  book,  which  is  the  Book  of  Life.  Where  some 
note,  that  the  book  wherein  God's  elect  are  registered,  is  but  one  ; 


FIRST   SUNDAY  AFTER    EPIPHANY.  215 

but  the  books  of  the  reprobate  are  many.  "  The  number  of  fools 
is  infinite;"  but  God's  people,  which  are  truly  wise,  "A  little 
flock."  Christendom  is  the  least  part  of  the  world :  they  that 
profess  Christ  aright,  are  the  least  part  of  Christendom  ;  and  of  this 
little  part,  many  be  called,  but  few  chosen  ;  professing  they  know 
God  in  their  words,  but  denying  him  in  their  works  ;  arrant  here- 
tics, as  one  wittily,  not  disputing  against  religion,  but  living  con- 
trary to  religion  ;  marching  under  Christ's  colours,  and  yet  fash- 
ioning themselves  according  to  the  world. 

Here  some  will  object :  If  I  fashion  not  myself  like  the  world,  I 
shall  be  played  upon,  and  made  a  very  Tabret :  I  shall  become  the 
by-word  and  song  of  the  people. 

First,  according  to  the  rules  of  reason,  he  is  base  that  dependeth 
on  vulgar  breath. 

"  Qui   pendet  ab   errore  et  opinione  vulgi, 

Pendet  magis  atque   arbore  qui  pendet   ab   alta." 

The   hangman's  Tcitim   dies  an   easy  death 

Compared  with  his,   who  hangs   upon  the  people's  breath. 

Augustine,  who  reckoned  out  of  Varro,  288  divers  opinions  con- 
cerning the  chief  good,  affirms  notwithstanding,  that  no  man  ever 
was  so  mad,  as  to  place  his  happiness  in  common  fame,  because 
that  is  but  wind,  and  of  wind  it  is  said  in  the  Scripture,  that 
"no  man  knoweth  whence  it  cometh,  and  whither  it  goeth." 
As  the  child's  love,  so  the  people's  commendation  is  forgotten,  and 
forgotten  in  an  hour.  Socrates  in  Plato  suspected  evermore  that 
to  be  bad,  which  the  vulgar  extolled  for  good.  And  Pliny  gave 
this  rule  in  the  school.  That  he  declaimed  worst,  who  was  ap- 
plauded most. 

Secondly,  it  is  an  axiom  in  the  Bible,  ".that  amity  with  the  world, 
is  enmity  with  God."  He  that  is  a  parasite  to  men,  is  not  the  servant 
of  Christ ;  it  is  an  unhappy  thing  to  converse  with  ungodly  wretches 
in  the  tents  of  Kedar ;  to  be  brother  unto  the  dragon,  and  com- 
panions to  the  ostriches.  Yet  Noah  must  not  follow  the  fashions  of 
the  old  world ;  Lot  must  not  follow  the  fashions  of  Sodom ;  Job 
must  not  follow  the  fashions  of  Uz ;  we  must  not  follow  the  fashions 
of  our  corrupt  age  ;  but  as  Paul  exhorteth,  in  the  midst  of  a  crooked 
and  naughty  generation,  we  must  be  pure  and  blameless,  shining- 
even  as  lights  in  the  world,  striving  evermore  to  walk  in  the  narrow 
path,  and  enter  in  at  the  straight  gate. 

Again,  we  may  not  conform  ourselves  according  to  the  greatest : 
Ego  et  rex  meus,  (The  king  agrees  with  me,)  is  no  good  plea,  when 


216  THE   OFFICIAL    CALENDAR    OF   THE    CHURCH. 

God  shall  reckon  Avith  us  at  the  last  and  dreadful  day.  Some  men 
are  so  much  at  other  men's  service,  that  they  neglect  altogether 
God's  service.  That  thou  didst  follow  such  a  lord,  and  humor  such 
a  gentleman  ;  that  there  were  better  men  in  the  company  when  thou 
didst  this  villany  ;  that  vanity  will  not  go  for  a  current  excuse  ; 
when  Almighty  God  shall  come  to  judgment,  then  sceptres  and 
sepulchres  shall  be  all  one,  princes  and  peasants  shall  be  fellows. 

As  in  chess-play,  so  long  as  the  game  is  in  playing,  all  the  men 
stand  in  their  order,  and  are  respected  according  to  their  place : 
first,  the  king  ;  then  the  queen;  then  the  bishops  ;  after  them,  the 
knights  ;  and  last  of  all  the  common  soldier :  but  when  once  the  game 
is  ended,  and  the  table  taken  away,  then  all  are  confusedly  tumbled 
into  a  bag,  and  happily  the  king  is  lowest,  and  the  pawn  upmost. 
Even  so  is  it  with  us  in  this  life  ;  the  world  is  a  huge  theatre  or  stage, 
wherein  some  play  the  parts  of  kings ;  others,  of  bishops ;  some,  lords  ; 
many,  knights  ;  others,  yeomen  :  but  when  our  Lord  shall  come  with 
his  angels  to  judge  the  world,  all  are  alike.  For  if  great  men  and 
mean  persons  are  in  the  same  sin,  they  shall  be  bound  together,  and 
cast  as  a  fagot  into  hell-fire.  And,  therefore,  let  us  not  fashion 
ourselves  according  to  the  wicked,  whether  prince  or  people. 

Secondly,  we  must  not  fashion  ourselves  according  to  the  vanities 
of  the  world,  and  that  for  two  causes  especially : 

1.  Because  they  be  transitory :  where  note  the  world's  mortality. 

2.  Because  they  be  not  satisfactory :  where  note  the  soul's  im- 
mortality. ^ 

For  the  first,  all  the  things  of  this  world  are  of  such  a  fashion,  as 
that  either  they  will  leave  us,  or  else  we  must  leave  them.  They 
leave  us;  All  "riches  have  their  wings,  and  make  their  flight 
like  an  eagle,"  Prov.  xxiii.  5.  We  leave  them  ;  "  As  the  partridge 
gathereth  the  young,  which  she  hath  not  brought  forth  ;  so  he  that 
getteth  riches,  and  not  by  right,  shall  leave  them  in  the  midst  of 
his  days,  and  at  his  end  shall  be  a  fool/'  Jer.  xvii.  11. 

The  partridge,  as  Ambrose  Avrites  in  his  48th  Epistle,  maketh  a 
nest  of  eggs,  which  she  layed  not ;  but  so  soon  as  the  birds  are 
hatched,  the  true  mother  calls  them  all  away  from  the  step-mother. 
So  it  is,  saith  Jeremy,  with  the  covetous  man,  "incubat  auro,"  (he 
broods  over  mercenary  plans,)  like  a  brood  goose,  or  as  a  hen  that 
sits ;  "incubo,''  for  so  the  Latins  term  him,  he  keeps  his  nest,  and 
sits  as  it  were  brooding,  but  when  his  chickens  are  hatched,  he  hears 
a  voice  from  heaven ;  "  0  fool,  this  night  will  they  fetch  away  thy 
soul  from  thee,  and  then  whose  shall  these  things  be  which  thou  hast 
provided?"     Indeed  many  men  reputed  him  wise  while  he  lived; 


FIRST   SUNDAY   AFTER    EPIPHANY.  21T 

but  at  his  end,  when  by  the  finger  of  God,  we  see  that  his  goods 
are  otherwise  disposed,  either  escheated  to  the  king,  or  restored  to 
the  true  masters ;  or  else  by  some  small  error  in  his  will,  carried 
away  by  those  whom  he  never  loved  :  at  his  end,  when  every  par- 
tridge shall  call  his  young,  then  those  that  are  wise,  shall  account 
him  a  very  fool :  "  Lo,  this  is  the  man  that  took  not  God  for  his 
strength,  but  trusted  in  the  multitude  of  his  uncertain  riches,  and 
strengthened  himself  in  his  wickedness."  And  therefore  love  not 
the  world,  neither  the  things  of  the  world ;  for  the  world  passeth 
away,  and  the  lust  thereof,  being  only  certain  in  being  uncertain. 

Secondly,  things  of  this  world  are  not  satisfactory,  they  do  not 
fill  and  content  the  mind  of  man.  The  eye  cannot  be  satisfied  with 
seeing,  nor  the  ear  filled  with  hearing :  and  things  have  an  empti- 
ness and  extreme  vanity,  purchasing  unto  the  possessors  nothing 
but  anguish  and  vexation  of  spirit ;  and  the  reason  hereof,  as  Vi- 
valdus  observes,  is,  because  the  heart  of  man  is  made  like  a  triangle, 
and  the  world  round  as  a  circle.  Now  a  circle  cannot  fill  a  triangle, 
but  there  will  be  some  corner  empty. 

There  is  nothing  can  fill  the  mind  of  man,  but  the  blessed  Trinity, 
when  God  the  Father,  the  most  ancient  of  days,  shall  fill  our  memory ; 
God  the  Son,  who  is  wisdom  itself,  shall  fill  our  understanding ;  God 
the  Holy  Ghost,  who  is  contentation  and  love,  shalP  sit  in  our  will ; 
then  all  the  powers  of  our  mind  will  be  at  rest,  when  they  shall 
enjoy  him  who  made  them.  But  the  things  of  this  world  afford  no 
perfect  and  absolute  contentment ;  and  therefore  "  ne  vos  configurate 
seculo  isti,"  fit  not  yourselves  according  to  the  world's  figure,  which 
is  a  circle ;  but  be  ye  renewed  in  your  mind,  which  is  a  triangle, 
representing  the  sacred  Trinity. 

Take  a  view  with  the  wise  man  of  all  worldly  things ;  in  brief, 
doth  any  pleasure  satisfy  ?  No  :  pleasure  is  like  lightning  :  "  Simul 
oritur  et  moritur,"  (the  moment  of  its  birth,  is  its  death  ;)  it  is  sweet 
but  short ;  like  hawking,  much  cost  and  care  for  a  little  sport. 

The  prodigal  child  wasted  both  goods  and  body,  yet  could  not 
have  enough ;  at  the  last,  not  enough  hog's  meat. 

" Virgo  formosa  superne 


Desinit  in  turpem  piscem  malesuada  voluptas." — Horace. 

'Twas  pleasure's  form.     Most  beauteous  in  her  bust ; 
With  feet  as  foul  as  ever  touched  the  dust. 

Doth  learning,  that  incomparable  treasure  of  the  mind,  satisfy  ? 
No :  The  more  a  man  knoweth,  the  more  he  kuoweth  that  he  doth 

16 


218  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH, 

not  know;  so  that  as  Solomon  saith,  "He  that  increaseth  know 
ledge,  doth  increase  sorrow." 

Doth  honour  content  a  man  ?  No  :  The  poor  labourer  would  be 
written  yeoman  ;  the  yeoman  after  a  few  dear  years  is  a  gentleman ; 
the  gentleman  must  be  a  knight ;  the  knight,  a  lord ;  the  baron,  an 
earl ;  the  count,  a  duke  ;  the  duke,  a  king ;  the  king  would  Caesar 
be  ;  and  what  then,  is  the  world's  emperor  content  ?     No. 

"  Uqus  Pellceo  jiiveni  non  sufficit  orbis, 
^stuat  infa'lix  angusto  limine  mundi." — Juvenal. 

One  world  is  not  enough  for  Alexander,  and  therefore  he  weeps, 
and  is  discontent ;  as  if  he  wanted  elbow  room. 

In  the  state  ecclesiastical,  the  begging  friar  would  be  prior ;  the 
prior,  an  abbot ;  the  lord  abbot,  a  bishop ;  the  bishop,  an  arch- 
bishop ;  the  metropolitan,  a  cardinal;  the  cardinal,  pope;  the  pope, 
a  God ;  nay,  that  is  not  enough,  above  all  that  is  called  God :  2 
Thes.  ii.  4.  This  made  Bernard  wonder,  "0  ambitio  ambientium 
crux :"  how  dost  thou  pain,  yet  pleasure  all  men  ! 

Do  riches  content?  No:  the  more  men  have,  the  more  men  crave ; 
and  that  which  is  worst  of  all,  they  are  the  greatest  beggars  when 
they  have  most*of  all.  "  He  that  loveth  silver,  shall  not  be  satisfied 
with  silver,"  Theophylact.  As  the  poor  man  crieth  out,  "  Quid  fa- 
ciam,  quia  non  habeo  ?"  (What  shall  I  do?  for  I  have  no  money.) 
So  the  covetous  wretch  as  fast  complaineth,  "  Quid  faciam,  quia 
habeo?"  (What  shall  I  do  to  take  care  of  my  money?)  Luke  xii.  17. 

Those  drinks  are  best  that  soonest  extinguish  thirst ;  and  those 
meats,  which  in  least  quantity  do  longest  resist  hunger:  but  here 
the  more  a  man  doth  drink,  the  more  thirst ;  so  strange  in  some  is 
this  thirst,  that  it  maketh  them  dig  the  pits,  and  painfully  draw  the 
water,  and  after,  will  not  suffer  them  to  drink.  This,  saith  Solo- 
mon, is  "an  evil  sickness,  and  a  great  vanity,  when  a  man  shall  have 
riches,  and  treasure,  and  honour,  and  want  power  and  grace  to  joy 
in  them." 

Thus  you  see,  the  world  is  like  a  butterfly  with  painted  wings, 
"vel  sequendo  labimur,  vel  assequendo  Iredimur ;"  either  we  fail  in 
pursuing  it,  or  else  when  we  have  caught  it,  it  is  so  vain,  that  it 
giveth  no  contentment.  Herein  is  the  true  difference  between 
earthly  things  and  heavenly  things ;  the  one  are  desired  much,  but 
being  obtained,  they  content  little :  the  other  are  desired  little,  but 
once  gained,  satisfy  much:  and  therefore,  "Lay  not  up  treasure 
upon  earth,  where  the  moth  and  canker  corrupt,  and  where  thieves 


FIRST    SUNDAY  AFTER    EPIPHANY.  219 

dig  through  and  steal,"  for  these  things  are  neither  "vera"  nor 
"  vestra,"  (good  nor  yotirs,)  but  lay  up  treasure  for  yourselves  in 
heaven.  If  ye  will  not  hear  the  words  of  Scripture,  behold  the 
works  of  nature.  Man's  heart  is  broad  above,  narrow  beneath ; 
open  at  the  top,  close  below:  to  signify  that  we  should  enlarge  and 
spread  our  affections  toward  heaven  and  heavenly  things,  and  draw 
them  to  as  narrow  a  point  as  possibly  we  can,  concerning  earth  and 
earthly  things ;  and  so  by  the  fashion  of  our  heart,  we  may  learn 
not  to  follow  the  fashion  of  the  world. 

"  Be  ye  changed  by  the  renewing  of  your  mind."  We  are  formed 
by  God,  deformed  by  Satan,  transformed  by  grace ; 

1.  Sacramentally,  by  baptism. 

2.  Morally,  by  newness  of  life ;  which  our  apostle  means  in  this 
place.  That  which  follows  in  the  text,  is  expounded  Epistle  for  the 
next  Sunday. 


THE  GOSPEL. 


Luke  ii.  42 — "T'/ie  father  and  mother  of  Jesus  went  to  Jerusalem 
after  the  custom  of  the  feast-day,  ^e. 

This  Gospel  is  a  direction  how  parents  ought  to  carry  themselves 
towards  their  children,  and  how  children  also  should  demean  them- 
selves towards  their  parents :  the  one,  by  the  practice  of  Joseph 
and  Mary  ;  the  other,  by  the  pattern  of  our  Saviour  Jesus  Christ. 

Parents'  care  touching  their  children  concerns  their 

Their  soul :  That  they  be  "  brought  up  in  instruction  and  infor- 
mation of  the  Lord;"  that  is,  in  godliness  and  civility:  by  the  one 
they  shall  keep  a  good  conscience  before  God  :  by  the  other  they 
shall  obtain  a  good  report  among  men :  the  which  two,  conscience 
and  credit,  must  chiefly  be  sought  after  in  this  life. 

For  the  body :  Parents  ought  to  provide  competent  sustenance 
and  maintenance:  guarding  their  persons,  and  regarding  their 
estates  :  all  which  is  performed  here  by  Joseph  and  Mary  towards 
Christ. 

First,  for  the  soul's  institution ;  they  did  instruct  him  by  precept 
and  example :  precept,  bringing  him  to  the  temple,  that  he  might 


220  THE    OFFCIAL    CALENDAR    OF   THE   CHURCH. 

be  taught ;  and  that  not  only  this  once,  but  often,  as  often  as  law 
did  require.     So  Juvencus  expressly, 

"  Ad  teniplum  lastis  puerum  perducere  festis, 
Omnibus  annorum  vicibus  de  more  solebant." 

As  oft  as  festal  seasons  roU'd  around, 
They  gladly  led  their  boy  to  Zion's  mound. 

This  should  teach  all  parents,  how  to  teach  their  children :  espe- 
cially, that  they  send  them  unto  the  public  catechising  in  the  Church, 
and  that  according  to  canon  and  custom ;  for  the  common  catechism, 
which  authority  commands,  is  fit  and  full,  as  containing  all  the 
virtues  necessary  to  salvation,  and  the  means  whereby  those  virtues 
are  received  and  conserved. 

(   Faith. 
The  principal  virtues  of  a  Christian,  are    <   Hope. 

f    Charity. 

The  Creed  is  necessary  for  faith ;  as  teaching  us  what  we  have  to 
believe.  The  pater  noster  is  necessary  for  hope ;  teaching  us 
what  we  are  to  desire.  The  ten  commandments  are  necessary 
for  charity,  teaching  us  what  we  have  to  do.  The  sacraments  are 
instruments  of  grace,  by  which  those  virtues  are  conveyed  unto 
us,  and  continued  in  us.  As  to  build  a  house,  it  is  requisite, 
first  to  place  the  foundation,  then  to  raise  the  walls,  and  last  of  all 
to  cover  it  with  the  roof;  so  saith  Augustine,  to  make  in  our  souls 
the  building  of  eternal  salvation,  we  need  the  foundation  of  faith, 
the  walls  of  hope,  the  roof  of  charity.  The  tools,  as  it  were,  where- 
with all  these  be  wrought,  are  the  sacred  word  and  blessed  sacra- 
ments ;  our  catechism  then  in  brief,  comprehending  all  these  matters, 
and  all  these  means  ;  and  standing  upon  the  same  legs  especially 
with  the  Genevan  (Cat.  Calvin)  and  Roman  Catechism,  (Bellarm. 
Cat.)  cannot  be  distasted  either  of  accusant  or  recusant  out  of  de- 
votion and  piety,  but  out  of  faction  and  malice :  well,  or  rather  ill, 
each  may  say  with  the  poet, 

"Non  amo  te  Sabidi,  nee  possum  dicere  quare: 
Hoc  tantum  possum  dicere,  non  amo  te." — Martial. 

I  do  not  love  thee  Sabidi, 
I  cannot  tell  the  reason  why  ; 
I  do  not  love  thee,  Sabidi. 

"  The  father  and  mother."  Joseph  was  not  the  natural  father  of 
Christ,  but  father, 


FIRST   SUNDAY  AFTER   EPIPHANT.  221 

Opinion  :  Luke  iii.  23,  Jesus,  as  men  supposed,  was  the 

son  of  Joseph. 
Care  :  being  his  nursing  father,  appointed  of  God ;  for 
In     <(      nurses  are  called  mothers,  and  patrons  fathers. —  Theo- 

pliilact. 
Law :  being  husband  to  Mary,  and  nigh  of  kin  to  Christ. 

Augustine. 

But  Mary  was  the  mother  of  Christ,  not  only  in  opinion  and  care, 
but  in  truth  and  in  deed.  "Mater  a  materia,"  the  very  matter  of 
Christ's  body  was  of  the  Virgin  Mary,  Gal.  iv.  4,  "  God  sent  his 
Son  made  of  a  woman."     See  Epist.  Sunday  after  Christmas. 

Secondly,  these  parents  instruct  their  child  by  their  own  example  ; 
for  they  do  not  send,  but  bring  him  up  to  Jerusalem,  after  the  cus- 
tom of  the  feast-day.  The  which  is  the  shortest  cut  of  teaching, 
"Longum  iter  per  prsecepta,  breve  per  exempla."  The  parent's 
good  life  prevails  more  with  his  child,  than  a  good  lesson.  (Jerome.) 

C    Going  up  to  Jerusalem,  after  the  cus- 
Their  devotion  is  seen  in    <       tom  of  the  feast. 

^  Tarrying  there,  fulfilling  the  days. 

St.  Paul  exhorts  us  to  pray  at  all  times,  and  in  all  places ;  for  the 
whole  world  is  God's  universal,  and  as  it  were,  cathedral  church; 
and  every  particular  Christian  is,  as  it  were,  his  private  chapel  and 
temple  ;  Daniel  prayed  in  the  lions'  den,  Jonas  in  the  whale's  belly, 
Job  on  the  dunghill,  and  the  thief  on  the  cross  ;  yet  the  Lord  heard 
their  prayers,  and  granted  their  requests.  It  is  lawful  then  in  private 
to  pray  when  and  where  we  shall  judge  most  meet :  but  God  for  his 
public  worship  hath  in  all  ages  assigned  certain  times  and  certain 
places.  The  most  special  time  is  his  Sabbath,  and  the  most  special 
place  the  temple  ;  so  we  find  precept  and  practice.  Precept,  "  My 
house  shall  be  called  the  house  of  prayer,"  the  which  is  repeated  by 
Christ  in  three  Evangelists. 

Practice :  the  publican  and  the  pharisee  went  up  into  the  temple 
to  pray,  Luke  xviii.  Anna  prayed  in  the  temple,  Luke  ii.  Peter 
and  John  went  up  into  the  temple  at  the  hour  of  prayer,  Acts  iii. 
Christ  himself  daily  teaching  in  the  temple,  Luke  xix. 

After  Christ,  by  reason  of  the  great  persecution,  the  Christians 
assembled  not  in  the  fittest,  but  in  the  safest  places  ;  in  process  of 
time  they  did  erect  oratories  ;  not  in  any  sumptuous  or  stately 
manner,  which  neither  was  possible  by  reason  of  the  Church's 
poverty,  nor  plausible  in  regard  of  the  world's  envy  ;  but  at  length 
when  Almighty  God  stirred  up  religious  kings  and  queens,  as  nurs- 


222  THE   OFFICIAL    CALENDAR    OF  THE    CHURCH. 

ing  fathers  and  nursing  mothers  of  the  Church,  that  which  the 
Christians  before  either  could  not,  or  durst  not  do,  was  with  all 
alacrity  performed ;  in  all  places  temples  were  built ;  no  cost  spared, 
nothing  too  dear  which  that  way  should  be  spent :  sacrilegious 
wretches  are  not  now  more  desirous  to  pull  down,  than  those  devout 
professors  were  to  set  up  churches. 

Now  one  chief  cause,  why  God  in  all  ages  would  be  served  in 
public  temples,  is,  that  his  Church  might  be  distinguished  from  the 
conventicles  of  heretics  and  schismatics,  that  as  all  of  us  acknow- 
ledge one  God,  and  one  Christ,  so  all  of  us  might  have  one  faith, 
and  one  baptism,  and  uniformity  in  doctrine,  and  a  conformity  in 
outward  ceremonies,  for  the  better  delivering  of  this  doctrine. 

The  parents  of  Christ  did  therefore  well  in  joining  themselves 
unto  the  congregation,  and  observing  the  public  ceremonies  of  the 
church.  At  that  time  the  temple  was  made  a  den  of  thieves  ;  and 
yet  Joseph  and  Mary  join  with  the  Church  in  the  public  worship  of 
God  ;  whose  example  doth  exceedingly  cross  the  practice  of  Brown- 
ists  and  all  other  recusants,  who  refuse  to  communicate  with  us  in 
our  temples ;  because  some  things,  as  they  pretend,  are  amiss. 
Joseph  and  Mary  took  part  with  God's  priests  and  people  in  that 
which  was  good,  and  as  for  the  rest,  they  did  not  meddle  further 
than  their  place  required.  They  went  this  long  journey  to  satisfy 
the  law,  as  also  by  their  good  example  to  stir  up  others,  to  reverence 
the  public  ceremonies  and  ministry. 

By  the  law,  men  only  were  bound  to  keep  the  general  solemn 
feasts,  as  we  read,  Exod.  xxiii.  and  Deut.  xvi.  16.  "  Three  times  in 
the  year  shall  all  the  males  appear  before  the  Lord  thy  God  in  the 
place  where  he  shall  choose ;"  so  that  Mary  went  not  up  to  Jerusa- 
lem as  compelled  by  the  law,  but  only  carried  with  pure  devotion 
to  God,  and  unfeigned  love  to  her  husband  and  child. 

Here  then  is  a  notable  relic  for  women  to  behold  :  Mary  free  by 
the  letter  of  the  law,  by  the  custom  of  the  country,  dwelling  at 
Nazareth,  a  great  way  from  Jerusalem,  did  notwithstanding  every 
year  go  with  her  husband  unto  the  feast  of  the  passover.  In  our 
time,  many  women,  unlike  this  good  lady,  will  be  content,  even  on 
the  Lord's  day,  to  toil  at  home  about  their  own  business,  and  gad 
abroad  to  meddle  with  others'  business,  rather  than  they  will  accom- 
pany their  good  husband  Joseph,  and  their  towardly  son  Jesus, 
unto  God's  house. 

"And  when  they  had  fulfilled  the  days."  That  is,  whole  seven 
days,  according  to  the  custom.  They  came  with  the  first,  and  went 
home  with  the  last.     Worldly  men,  for  their  honour,  will  ride  post 


FIRST   SUNDAY  AFTER   EPIPHANY.  223 

to  the  Court,  to  be  knighted  with  the  first ;  for  their  profit,  at  mill 
and  market  first ;  for  their  pleasure,  at  the  play  first ;  at  hunting 
first ;  first  at  any  merry  meeting  :  but  as  for  the  church,  they  think 
they  come  too  soon,  and  stay  too  long.  Winter  days  are  too  short 
for  hunting,  summer  days  too  short  for  hawking,  yet  one  hour  of 
seven  days  is  thought  long  that  is  spent  in  God's  holy  worship ;  as 
one  wittingly,  "Long  salmons  and  short  sermons  please  best." 
And  yet  if  we  look  not  with  the  spectacles  of  the  world,  but  with 
the  eyes  of  faith,  discerning  all  things  aright,  we  shall  find  that 
there  is  no  such  honour,  as  to  be  God's  servant,  no  such  gain  as 
godliness,  no  such  pleasure  as  a  good  conscience. 

The  congregation  under  the  law  was  not  dismissed  without  the 
priest's  benediction  and  valediction ;  the  which  custom  is  retained 
in  the  Christian  Church,  that  no  man  depart  out  of  the  temple, 
before  the  divine  prayers  and  sermon  end :  so  the  4th  Council  of 
Carthage  decreed,  excommunicating  all  such  as  ofi'end  in  this  kind. 

Thus  3^ou  see  Christ  was  instructed  by  good  lessons  and  life :  so 
that  if  Jesus  had  not  been  Jesus,  to  be  saved  and  not  a  Saviour,  he 
might  have  said  of  his  mother  Mary,  what  Augustine  writes  of  his 
mother  Monica  :  '<  Majori  sollicitudine  me  parturiebat  spiritu,  quam 
carne  pepererat ;  parturivit  carne,  ut  in  banc  temporalem  nascerer  ; 
corde,  ut  in  aeternam  lucem  renascerer." — She  laboured  with  more 
solicitude  over  the  birth  of  my  soul  than  at  the  birth  of  my  body. 
She  laboured  with  my  body,  that  I  might  be  born  for  time ;  with 
my  heart,  that  I  might  be  regenerated  for  eternal  glory. 

Now  for  his  body :  when  he  was  missing,  Joseph  and  Mary 
sought  him  instantly  with  all  diligence  till  he  was  found  :  "  Behold, 
thy  father  and  I  have  sought  thee  weeping."  Where  literally  note 
Mary's  humble  carriage  toward  her  husband  Joseph,  and  the  care 
of  them  both  over  Christ  their  child.  The  dutiful  respect  of  Mary 
toward  Joseph  is  observed,  "ex  ordine  verborum;"  in  that  she 
saith,  thy  father  and  I,  not,  I  and  thy  father.  As  Cardinal  Wool- 
sey's  style,  "  Ego  et  Rex  meus,"  I  and  my  King,  is  insupportable 
in  the  politics,  so  I  and  my  husband  insufferable  in  the  economics. 
It  was  Assuerus'  edict,  and  it  is  God's  law,  that  "  all  women, 
both  great  and  small,  shall  give  their  husbands  honour,  and  that 
every  man  shall  bear  rule  in  his  own  house  ;"  for  the  man  is  the 
wife's  head,  and  the  wife  is  her  husband's  subject.  «  Subdita  eris 
sub  potestate  viri." — Thou  shall  be  subject  to  thine  husband,  and 
he  shall  rule  over  thee.  Gen.  iii.  16.  So  that  a  woman  murdering 
her  husband  is  accounted  by  the  civil  laws  a  parricide,  by  the 
statutes  of  our  land  a  traitor. 


224  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

The  next  remarkable  point  is  the  joint  care  of  them  both  over 
Jesus  :  "  Thy  father  and  I  have  sought  thee  weeping."  As  Paul 
said  to  Timothy,  so  we  to  every  father,  "  serva  depositum  " — Keep 
that  which  is  committed  to  thee.  Have  a  tender  eye  over  thy 
child,  which  is  a  pledge  of  God's  goodness,  and  that  happily  which 
may  move  the  more,  flesh  of  thy  flesh,  and  bone  of  thy  bone  ;  not 
only  a  lively  picture,  but  a  living  and  a  walking  image  of  thyself. 
Barren  Sara  was  so  glad  of  a  child,  that  she  called  her  only  son, 
Isaac,  that  is,  laughter.  How  wicked  then  is  that  parent,  who  neg- 
lecteth  his  own  flesh,  his  own  child,  which  is  a  token  from  Heaven, 
and  ordinarily  the  best  monument  of  himself  after  death  on  earth  ? 

As  this  example  concerns  the  natural  father,  so  likewise  the 
civil  and  ecclesiastical :  for,  "incuria  presepositi,  injuria  depositi ; 
detrimentum  pecoris  ignominia  pastoris,  &c.'' — Neglect  in  the  guar- 
dian is  evil  to  his  ward,  detriment  to  the  flock  is  ignominy  to  the 
pastor.  Pastor  and  prince  must  seek  the  good  of  such  as  are  under 
them,  as  Joseph  and  Mary  did  Christ,  with  careful  hearts,  &c.  In 
a  mystical  sense  these  words  insinuate,  when,  where,  and  how  Christ 
is  to  be  found  of  us. 

1.  When  ?     On  the  third  day.   ' 

2.  Where  ?     In  the  temple. 

'"  Socialiter.'' — In  unity:   "thy  father  and  I." 
^"  Desiderabiliter." — With  an  earnest  desire  to  find. 
J"  Lachrymabiliter." — With  tears  :  "  have  sought  thee 
sorrowino;." 


3.  How? 


First,  Christ  is  to  be  found  on  the  third  day  :  verse  46,  "  It  came 
to  pass  three  days  after,  that  they  found  him  in  the  temple."  The 
first  day  was  the  time  before  the  law,  in  which,  as  Christ  told  his 
apostles,  all  the  patriarchs  and  holy  fathers  desired  to  see  the  things 
which  they  saw,  and  could  not  see  them ;  and  to  hear  the  things 
which  they  heard,  and  could  not  hear  them. 

The  second  day  was  the  time  under  the  law,  when  also  the  priests 
and  prophets  expected  Christ,  but  they  could  not  find  him  :  there- 
fore the  prophet  Esay  crieth  out  in  his  64th  chapter,  "  Oh  that  thou 
wouldst  break  the  heavens,  and  come  down." 

The  third  day  is  the  present  time ;  this  acceptable  time  of  grace ; 
wherein  Christ  is  to  found:  "  hora  est  nunc;"  the  hour  is  now. 
Therefore  to-day,  while  it  is  to-day,  seek  the  Lord,  even  while  he 
may  be  found ;  call  upon  him  while  he  is  near  ;  for  the  next  day, 
which  is  the  fourth  day,  is  the  time  after  death,  and  then  he  cannot 
be  found  or  sought. 


FIRST   SUNDAY  AFTER   EPIPHANY.  225 

"  Joseph  and  Mary  could  not  find  Christ  among  their  kinsfolk," 
&c.  "Non  humana  cognatione,  nee  cognitione  comprehenditur :" 
He  that  will  find  Christ,  must  forsake  friends,  forget  his  own  people, 
and  his  father's  house.  They  found  him  in  Jerusalem,  that  is,  in 
the  Church,  among  the  faithful :  not  among  barharous  heathens,  or 
blasphemous  heretics ;  his  dwelling  is  at  Sion,  there  you  may  find 
him  among  the  doctors  in  the  temple :  not  in  the  market,  not  in  the 
tavern,  but  in  the  temple,  for  he  is  to  be  found  in  his  Word,  in  his 
sacraments,  among  the  doctors  and  preachers.  If  this  lesson,  often 
taught,  were  once  learned,  it  would  make  you  to  frequent  God's 
house  more  diligently,  thirst  after  his  Word  more  greedily,  respect 
Christ's  ambassadors  more  reverently. 

The  third  point  to  be  considered  is,  how  Christ  is  to  be  found : 
Socialiter,  in  unity,  "pater  tuus  et  ego."  God  is  love,  and  his  fol- 
lowers are  the  children  of  peace,  and  his  ministers  the  messengers 
of  peace,  his  doctrine  the  doctrine  of  peace  ;  and  therefore  if  we 
will  find  him,  we  must  "  follow  the  truth  in  love." 

God  said  to  the  Serpent,  "  I  will  put  enmity  between  thee  and 
the  woman,  and  between  thy  seed  and  her  seed."  But  if  we  seek 
Christ  in  contention,  all  the  feud  is  among  ourselves,  and  not  between 
Satan  and  us.  "  Odium  in  nos  ipsos  convertimus  ;"  all  our  fight  is 
against  our  friends,  and  not  against  our  foes. 

Again,  we  must  seek  Christ  earnestly ;  "  Quserebamus  te  et  nihil 
extra  te ;"  Jesus,  for  Jesus.  And  lastly,  we  must  seek  Christ,  "la- 
chrymabiliter,"  sorrowing. 

Now  Mary  did  fear  for  three  causes,  as  interpreters  observe  : 

1.  Lest  Christ  should  leave  her,  and  ascend  to  his  Father  in 
heaven. 

2.  Lest  he  should  fall  into  the  hands  of  persecutors. 

3.  Lest  he  should  forsake  the  Jews,  and  go  to  some  other  nation. 

Devotion  ;  lest  he  withdraw  his 

gracious  countenance  from  us. 

„  ■,    r^^    •     I  1  Contritiou,  when  he  doth  absent 

feo  we  must  seek  Christ  V      ,.    )       ,  •       ^n  n 
...  .  >  01  <       himseii  tor  a  time, 

with  three  sorts  oi  tears :    f  \  rt  •  i  t. 

Compassion,  when  any  member 

of  his  is  afflicted  and  perse- 
cuted. 

"  And  he  went  down  with  them,  and  came  to  Nazareth,  and  was 
obedient  to  them."  As  the  former  part  of  this  Gospel  is  a  pattern 
for  parents  how  they  should  instruct  their  children ;  so  this  latter 
is  a  glass  for  children,  how  they  should  obey  their  parents ;  "  Omnis 


226  THE    OFFICIAL   CALENDAR   OF   THE   CHURCH. 

enim  actio  Christi,  instructio  Christiani.  For  every  line  of  Christ 
is  a  copy  for  a  Christian.  In  that  therefore  the  Lord  of  all  sub- 
mitted himself  to  the  government  of  his  supposed  father,  and  under- 
ling mother,  as  Jerome  notably,  "Venerabatur  matrem,  cujus  ipse 
erat  pater;  colebat  nutricium,  quem  nutriverat;"  (He  venerated  the 
mother,  of  whom  he  himself  was  the  Father.  He  reverenced  the 
nurse,  whom  he  had  nursed ;)  and  that  for  the  space  of  thirty  years, 
executing  filial  and  economical  duties  in  their  house ;  what  doth  he 
but  teach  obedience  to  superiors  ?  especially,  that  children  should 
honour  their  father  and  mother,  albeit  they  be  never  so  mean ;  for 
this  subjection  is  a  virtue,  not  a  weakness. 

If  parents  enjoin  things  unlawful,  and  contrary  to  Scripture, 
then,  as  expositors  upon  this  text  commonly  note,  we  must  prefer 
our  Father  in  heaven  before  our  fathers  on  earth,  and  say  with 
Christ,  "  How  happened  it  that  ye  sought  me  ?  wist  ye  not  that  I 
must  go  about  God's  business  ?"  Otherwise  we  must  not  offend  them 
so  much  as  with  a  wry  look.     See  Decalg.  com.  5. 

The  dutiful  child  shall  prosper  as  Christ,  in  favour  with  God  and 
men ;  but  graceless  Ham  shall  be  cursed  ;  rebellious  Absalom,  dis- 
obedient Phineas  and  Hophni  shall  not  live  out  half  their  days.  It 
was  God's  law  that  the  stubborn  child  should  be  stoned  to  death 
openly,  that  all  might  hear  and  fear.  By  the  common  laws,  he  that 
murders  his  parent,  is  reputed  a  petty  traitor.  By  the  civil  laws 
in  olden  time,  an  ofiender  in  that  kind  was  soAved  in  a  sack,  with  a 
dog,  a  cock,  a  viper,  and  an  ape,  and  so  cast  into  some  deep  water, 
as  unworthy  to  reap  the  benefit  of  any  element.  For  so  Tully  doth 
excellently  gloss  that  law  :  "  Ut  qui  eum  necasset,  unde  ipse  natus 
esset,  careret  iis  rebus  omnibus,  ex  quibus  omnia  nata  esse  dicuntur. 
Etenim  quid  est  tam  commune,  quam  spiritus  vivis  ?  terra  mortuis  ? 
mare  fluctuantibus  ?  littus  ejectis?  Ita  vivunt,  dum  possunt,  ut 
ducere  animam  de  coelo  non  possint :  ita  moriuntur,  ut  eorum  ossa 
terra  non  tangat :  ita  jactantur  fluctibus,  ut  nunquam  abluantur : 
ita  postremo  ejiciuntur,  ut  ne  ad  Saxa  quidem  mortui  conquiescant." 
(He,  who  dishonours  his  parent,  that  gave  him  birth,  should  want 
all  those  elements,  from  which  every  thing  is  said  to  have  arisen. 
Air  is  common  to  the  living ;  earth  to  the  dead ;  water  to  the 
drowned ;  shore  to  the  cast  up.  But  let  him  so  live,  while  he  can, 
as  not  to  breathe  the  fresh  air  of  heaven ;  so  let  him  die,  that  his 
body  shall  be  unburied ;  let  the  waves  toss  him,  but  never  submerge 
him ;  and  at  last,  let  him  be  cast  up  on  those  crags,  where  the  soul 
knows  no  rest.") 


FIRST   SUNDAY  AFTER   EPIPHANY.  227 

It  is  probable  that  Christ  submitted  himself  to  Joseph,  used  his 
occupation,  but  what  it  was,  I  cannot  show :  you  need  not  know. 
St.  Hilary  thinks  he  was  a  smith ;  Hugo,  that  he  was  a  mason ;  most 
divines,  that  he  was  a  carpenter.  So  Justin  Martyr,  and  other 
ancient  doctors  have  gathered  out  of  Mat.  xiii.  55,  Mark  vi.  3.  See 
Sixt.  senens.  bibliothec.  lib.  6,  annot.  62.  Baron,  annal.  Tom.  1, 
an.  12.  Jansen.  concord,  cap.  54.  Maldonat.  et  Rhemis.  in  Matth. 
xiii.  55. 

Now  then  in  that  Christ  exercised  a  mechanical  trade,  we  may 
learn  that  a  poor  man  may  serve  God,  and  often  do  much  good  in 
an  honest  occupation:  the  text  saith,  "Jesus  prospered  in  wisdom, 
and  in  favour  with  God  and  men." 

"Mary  kept  all  these  sayings  together  in  her  heart."  It  was  well 
she  layed  them  up,  better  that  she  kept  them,  best  of  all  that  she 
kept  them  all.  Let  us  also  lay  these  things  up  in  our  secret  trea- 
sury, that  being  inwardly  grafted  in  our  hearts,  they  may  bring 
forth  in  us  the  fruit  of  good  living. 

This  Gospel  is  well  fitted  to  the  day ;  for  after  the  celebration  of 
Christ's  birth,  circumcision,  epiphany ;  what  should  follow  but  his 
first  manifestation  in  the  temple,  and  then  on  the  next  dominical 
his  first  miracle  wrought  in  Cana  of  Galilee. 

The  Gospel  and  Epistle  concord :  for  what  Christ  doth  in  the  one, 
is  a  pattern  of  what  Paul  saith  in  the  other.  Paul  doth  require, 
first,  "that  we  should  offer  ourselves  a  quick  sacrifice  to  God;"  and 
then,  "  according  to  the  measure  of  grace,"  that  we  should  become 
serviceable  to  men,  every  one  among  ourselves  one  another's  mem- 
bers :  even  so  Christ  here  did  first  dedicate  himself  to  God,  in  cele- 
brating the  passover ;  in  hearing  the  doctors,  in  disputing  about 
religion,  in  neglecting  his  acquaintance,  to  do  the  business  of  his 
Father  in  heaven  :  and  then,  he  went  with  his  parents,  and  came  to 
Nazareth,  and  was  obedient  to  them. 

Or,  as  another  observes,  the  Gospel  and  Epistle  both  insinuate, 
that  two  things  are  requisite  to  salvation,  "  humilitas  mentis,  mun- 
ditia  carnis."     (Humility  of  mind,  subjection  of  body.) 

For  the  first,  Paul's  precept  is,  that  no  man  stand  high  in  his  own 
conceit,  but  so  judge  of  himself,  that  he  be  gentle  and  sober,  as  a 
member  helping  others.  And  Christ's  pattern  is  ;  he  became  subject 
to  Joseph  and  Mary,  though  he  was  Lord  of  all. 

For  the  second,  Paul's  precept  is  ;  Offer  your  bodies  a  quick 
sacrifice,  holy  and  acceptable  to  God.  And  Christ's  pattern  is ;  he 
did  the  business  of  God  in  the  temple,  neglecting  the  pleasures  of 


228  THE  OFFICIAL   CALENDAR   OF   THE   CHURCH. 

the  flesh  among  his  friends  and  acquaintances.  Sweet  Jesus,  endow 
us  plentifully  with  thy  grace,  that  we  may  thus  preach  and  practise ; 
that  following  thee,  who  art  the  way,  we  may  come  to  thee,  which 
art  the  life.     Amen. 


THE  EPISTLE. 


Romans  xii.  6. — ^^  Seeing  that  we  have  divers  gifts  according  to  the 
grace  that  is  given  unto  us,"  ^c. 

Luther  is  of  opinion,  that  this  Epistle  should  be  "  capite  brevior, 
etfine  prolixior,"  (shorter  in  the  beginning,  longer  at  the  end.)  For 
the  beginning  appertains  unto  the  conclusion  of  the  Epistle  for 
Sunday  before  ;  and  the  end  to  be  the  beginning  of  the  Epistle  for 
Sunday  following :  yet  so,  that  it  may  be  both  read  and  expounded 
as  a  text  absolute  in  itself.  The  sum  whereof  is,  that  we  must  em- 
ploy and  improve  the  manifold  gifts  of  God  unto  the  glory  of  his 
name,  and  good  of  his  people. 

This  exhortation  is  inferred  upon  a  familiar  comparison  used  in 
the  words  immediately  before  :  for  "  as  we  have  many  members  in 
one  body,  and  all  members  have  not  one  office  ;  so  we  being  many, 
are  one  body  in  Christ,  and  every  man  among  ourselves  one  ano- 
ther's members."     In  which  observe  four  instructions. 

First,  as  the  members  are  not  made  by  their  own  virtue,  but 
created  by  God's  Almighty  power,  before  they  could  execute  any 
function  in  the  body ;  not  members,  because  working,  but  on  the 
contrary,  working  because  members ;  in  like  sort,  Christians  are 
not  members  of  Christ  through  their  own  good  works,  but  they  do 
good  works,  because  they  be  members,  and  inserted  into  Christ ;  as 
the  tree  brings  forth  the  fruit,  and  not  the  fruit  the  tree.  The 
papists  then  in  their  works  of  congruity,  run  too  much  upon  the 
figure  called  {(je^oi-  c:e,oti^ov,  setting  the  cart  before  the  horse,  merit 
before  mercy.  "Potes  a  te  deficere,"  saith  Augustine,  "  sed  teip- 
sum  reficere  non  potes;  ille  reficit,  qui  te  fecit."  (^Thou  art  able  to 
destroy,  but  not  able  to  rebuild  thyself ;  he  rebuilds,  who  made  thee.) 

Secondly,  the  members  are  well  content  with  their  several  offices 
and  place  ;  the  foot  is  not  grieved  at  the  head's  supremacy,  neither 
doth  the  nose  malign  the  eye,  nor  eye  covet  to  be  tongue,  but  every 


SECOND    SUNDAY   AFTER    EPIPHANY.  229 

one  performs  liis  function  -without  any  faction :  even  so  we  which 
are  members  of  Christ's  mystical  body,  must  be  content  with  our 
vocation  and  calling,  neither  envying  such  as  are  above,  nor  despis- 
ing such  as  are  under  us.  "Although  there  be  diversities  of  gifts, 
yet  but  one  spirit :  diversities  of  administrations,  yet  but  one  Lord : 
diversities  of  operations,  yet  but  one  God,  who  worketh  all  in  all." 

"  Are  all  Apostles  ?  are  all  teachers?  are  all  workers  of  miracles  ? 
have  all  the  gift  of  healing  ?  do  all  speak  with  tongues  ?  do  all  in- 
terpret?" It  is  God  who  worketh  all  in  all;  communicating  indiffer- 
ently spiritual  life  to  all  his  members ;  insomuch  as  the  least  is  a 
member  of  his  body  so  well  as  the  greatest.  In  this  respect  all  parts 
are  peers. 

Albeit,  I  say,  there  be  divers  gifts,  and  divers  measures  of  gifts, 
and  so  by  consequence  for  fashion  and  function  an  imparity ;  yet 
because  they  be  donatives,  grants,  and  graces,  as  it  is  said  here,  the 
mighty  may  not  scorn  the  mean,  nor  the  mean  envy  the  mighty, 
no  part  must  be  pert.  "  For  what  hast  thou  that  thou  hast  not 
received  ?"  He  that  appointed  thee  mouth  or  eye,  might  have  made 
thee  foot  or  hand.  Again,  no  member  ought  to  mutter  against  head 
or  fellow ;  for  the  mystical  body  of  Christ  is  all  fair :  "  Tota  pulchra 
et  amica  mea:"  now  beauty  consists  in  variety  of  colours,  and  in 
a  concise  disposition  of  sundry  different  parts.  "  If  the  whole  body 
were  an  eye,  where  were  the  hearing  ?  If  the  whole  were  hearing, 
where  were  the  smelling  ?"  But  God  hath  in  a  most  sweet  order, 
disposed  the  members  every  one  of  them  in  the  body  :  first,  Apos- 
tles ;  secondly.  Prophets  ;  thirdly,  Teachers ;  then,  workers  of  mir- 
acles ;  after  that,  the  gift  of  healing  ;  helpers,  governors,  diversities 
of  tongues. 

He  then  that  affects  in  the  Church  an  hotch  potch  party,  martyrs 
and  mars  Christ's  body,  which  is  a^ua  owapixoxoyovfisvov,  &c.,  a  body  fitly 
knit  together  by  every  joint.     Ephes.  iv.  16. 

Thirdly,  there  is  a  sympathy  between  the  members  of  the  natural 
body;  "for  if  one  suffer,  all  suffer  with  it,  if  one  member  be  had 
in  honour,  all  the  members  rejoice  with  it."  So  Paul  in  this  Scrip- 
ture, "  Be  merry  with  them  that  be  merry,  weep  with  them  that 
weep."  Pain  is  often  lessened  by  pity  ;  passion  is  relieved  in  one 
by  compassion  of  many.  "Minus  fit  quod  patitur  unum  membrum, 
si  compatiantur  alia  membra  :  nee  ipsa  mali  revelatio  fit  per  com- 
munionem  cladis,  sed  per  solationem  charitatis ;  ut  quamvis  alii 
ferendo  patiuntur,  alii  cognoscendo  compatiuntur :  Communis  fit 
tamen  tribulatio,  quibus  probatio,  spes,  delectio,  spiritusque  com- 
munis est."     (The  sufferings  of  one  member  are  lightened  when  all 


230  THE    OFFICIAL    CALENDAR   OF   THE    CHURCH. 

the  members  unite  in  bearing  the  burden  :  the  sword  does  not  indeed 
pierce  us  all,  but  the  sympathy  of  love  does.  So  that  only  one 
suffers  in  his  person,  but  we  all  sympathize  in  compassion,  when 
any  thing  is  shared  by  all, — even  trouble,  it  becomes  a  source  of 
general  trial,  hope,  delight,  and  life.)  He  that  hath  not  this  fellow- 
feeling  may  suspect  worthily  that  he  is  not  a  lively  member  of 
Christ ;  for  his  body  is  coupled,  and  knit  together  throughout  every 
joint,  wherewith  one  ministereth  to  another.  If  then  we  do  not  bear 
one  another's  burthen,  and  feel  one  another's  misery,  we  are  not 
knit  together  by  the  sinews  of  love :  and  if  not  knit  to  the  body, 
no  part  of  the  body. 

Fourthly,  there  is  no  dead  or  idle  member  in  the  body,  but  every 
one  helps  another,  and  is  serviceable  for  the  good  of  the  whole  : 
the  eye  doth  direct  the  head,  and  the  hand  guards  the  eye  ;  the  nose 
smells  for  all,  tongue  speaks  for  all,  hand  works  for  all.  "  The  eye 
cannot  say  to  the  hand,  I  have  no  need  of  thee  ;  nor  the  hand 
again  to  the  feet,  I  have  no  need  of  you  :  but  every  part  seeks 
another's,  and  not  his  own  good." 

In  like  sort,  the  wise  counsellor  must  see  for  all ;  the  tall  soldier 
fight  for  all ;  the  judicious  clerk  write  for  all :  as  Occam  said  unto 
the  Emperor  Lewis,  "  If  you  will  defend  me  with  your  sword,  I  will 
defend  you  with  my  pen."  Seeing  we  have  divers  gifts,  according 
to  the  grace  given  unto  us ;  if  a  man  have  the  gift  of  prophecy,  let 
him  have  it,  &c. 

The  duties  C  Public  :  "  If  a  man  have  the  gift  of  prophecy,  &c." 
here  mention-  <  Private  :  "  If  a  man  show  mercy,  let  him  do  it  with 
ed,  are  partly  (      cheerfulness." 

{Theoretical ;  as  propliecying  and 
teaching. 
Practical :  as  exhortation. 
Discipline  ;  "  Let  him  that  ruleth  do  it  with 
...  p.....    ,  diligence." 

°  ■    [  Temporal  :  "  If  any  man  give,  let  him  do  it  with  singleness." 

"  If  any  man  have  the  gift  of  prophecy,  let  him  have  it  agreeing 
to  the  faith."  A  prophet  in  old  time  foretold  things  to  come  ;  but 
under  the  Gospel  a  prophet  is  he  that  interprets  the  prophets  ;  he 
that  shows  Christ  is  come,  spoken  of  by  the  mouth  of  all  his  holy 
prophets  ever  since  the  world  began.  A  preacher  is  a  prophet,  as 
the  word  is  used,  1  Cor.  xiv.  1,  and  1  Cor.  xiii.  "  We  know  in  part, 
we  prophecy  in  part.''     A  preacher  then  must  teach  agreeing  to 


SECOND   SUNDAY  AFTER   EPIPHANY.  231 

the  faith ;  that  is,  according  to  the  Scripture,  which  is  a  rule  of 
faith ;  or  according  to  the  Creed,  which  is  an  abridgement  of  that 
rule  ;  for  "  other  foundation  can  no  man  lay,  than  that  which  is 
laid,  Christ  Jesus." 

He  that  will  edify  God's  house,  must  build  upon  Christ,  and 
square  all  his  doctrines  according  to  the  rule  of  truth.  "  If  any 
man  speak,  let  him  talk  as  the  words  of  God."  It  is  not  said  here, 
that  a  prophet  ought  to  use  no  book  but  the  Bible  ;  no  Commentary 
but  the  Creed ;  for  that  is  too  spiritual,  (as  Marlorate  notes.)  He 
that  will  preach  agreeing  to  the  Scripture,  must  read  the  best 
expositors  of  the  Scripture  :  for  as  Bernard  said,  "  all  books  are 
written  for  the  bettering  of  the  conscience,  which  is  the  book  of  the 
soul:"  so  we  must  examine  all  books,  especially  treatises  of  Divin- 
ity, for  the  better  understanding  of  this  one  book,  which  is  xat  i^oxta 
the  book. 

Neither  is  it  said  here,  that  the  prophet  in  the  pulpit  must  speak 
nothing  beside  plain  text,  but  only  that  he  must  exercise  his  gift 
according  to  faith's  analogy,  "  teaching  the  wholesome  words  of 
Christ,  and  consenting  to  the  doctrine  which  is  agreeable  to  godli- 
ness :  "  for  whatsoever  is  deduced  out  of  God's  book  by  necessary 
consequence,  must  be  received  as  his  word  ;  let  him  that  hath  the 
gift  of  prophecy,  have  it  agreeing  to  the  faith. 

Or,  as  others  interpret,  to  beget  and  confirm  faith  in  us  ever- 
more. For,  "  if  a  prophet  rise  among  you,  saying.  Let  us  go  after 
other  gods  and  serve  them,  &c.,  thou  shalt  not  hearken  unto  the 
words  of  the  prophet,"  Deut.  xiii.  1.  The  true  prophet  is  he,  "  Cu- 
jus  in  ore  verbum  vitse,  cujus  in  more  vita  verbi.''  (In  whose  mouth 
is  the  word  of  life  ;  in  whose  conduct  is  the  life  of  the  word.') 

Or,  as  Melanct.  and  most  of  the  most  ancient  fathers,  according 
to  the  proportion  of  faith  and  grace  given.  As  if  he  should  say. 
Whosoever  is  called  by  the  Church  lawfully  to  preach  the  Word,  let 
him  abide  therein  according  to  the  measure  of  his  gift :  for  God 
hath  given  to  some  more,  to  some  less,  and  often  blesseth  him  that 
hath  less,  more  than  him  that  hath  more.  Let  every  man  therefore 
exercise  his  talent  with  faith  and  diligence,  to  the  best  edification 
of  God's  people  committed  to  his  charge  :  so  likewise,  "  let  him  that 
hath  an  ofiice,  wait  on  his  office  ;  let  him  that  teacheth,  take  heed 
to  his  doctrine ;  let  him  that  exhorteth  give  attendance  to  his  ex- 
hortation, according  to  the  proportion  of  grace."  Let  not  any  suffer 
his  talents  to  rust,  but  employ  them,  and  so  multiply  them  unto  the 
donor's  glory  :  "Who  gave  some  to  be  apostles,  and  some  prophets. 


232 


THE   OFFICIAL    CALENDAR   OF  THE    CHURCH. 


and  some  evangelists,  and  some  pastors  and  teachers,  for  the  gather- 
ing together  of  the  saints,  for  the  work  of  the  ministry,  and  for  the 
edification  of  the  body  of  Christ." 

"  If  any  give,  let  him  do  it  with  singleness."  With  an  upright 
intention,  not  to  be  seen  of  men,  or  to  gain  much  by  giving  a  little  ; 
for  that  is  not  simplicity  but  duplicity. 

Or  because  Paul  speaks  of  Deacons,  public  guardians  of  the 
poor,  such  as  we  call  almoners  and  overseers  ;  he  would  not  have 
them  deal  subtilly  for  their  own  benefit,  but  simply  for  the  common 
good,  distributing  the  Church's  benevolence  committedun  to  their 
charge,  without  respect  to  persons,  according  to  the  several  neces- 
sities of  the  saints. 

"  Let  him  that  ruleth,  do  it  with  diligence."  The  slothful  and 
idle  person  is  the  devil's  shop ;  there  he  works,  ever  busy  when 
men  are  lazy.  "  Wherefore  do  that  which  is  in  thine  hand  with  all 
thy  power  ;  especially,  take  heed  that  thou  do  not  the  work  of  the 
Lord  negligently."  That  which  Christ  said  of  our  redemption,  every 
Christian  must  say  of  his  particular  vocation,  "  It  is  meat  and 
drink  for  me  to  do  my  Father's  will."  Unto  diligence  there  are 
two  main  motives : 

1.  In  regard  of  God,  who  bestows  his  gifts  for  this  end,  that  they 
may  be  Avell  employed  in  his  holy  service. 

2.  In  respect  to  ourselves ;  for  "  unto  every  one  that  hath,  it 
shall  be  given,  and  he  shall  have  abundance  ;  and  from  him  that  hath 
not,  even  that  he  hath  shall  be  taken  away." 


The  pri- 
vate du- 
ties are; 


General : 


Particu- 
lar, con- 
cerning 


"  Hate  that  -which  is  evil,  cleave  to  that  which  Is  good." 
(  Faith  :   "  Be  fervent  in  Christ:  continue  in  prayer." 
Hope :  "Rejoice  in  hope,  be  patient  in  tribulation." 
I  (  Superiors  :  "  In  giving  honour  go 

I  one  before  another." 

I  Equals  :  "  Be  kind  one  to  another, 

f  Giving     J     with  brotherly  love." 
I  due    re-   )  Inferiors  :  "  Distributing  to  the  ne- 
{  spect  to        cessity  of  the  saints  ;  harbouring 
')  the    distressed  :    equalling    our- 

selves to  them  of  the  lower  sort." 
"  Bless  them  that  persecute  you. 


Charity, 
in 


[  Forgiving 
&c." 


c  Freely. 
All  which  offices  are  to  be  performed  }  Fully. 

(Fitly. 

Freely,  with  cheerfulness  and  compassion :  "Be  merry  with  the 
merry  ;  weep  with  such  as  weep." 

Fully,  without  sloth  or  dissimulation  :  "  Let  love  be  without  dis- 
simulation." 


^    SECOND   SUNDAY  AFTER   EPIPHANY.     '  238 

Fitly :  «  Apply  yourselves  to  the  time  :"  for  there  is  a  time  for 
all  things :  and  x(up9  hHXoeovtsi,  doth  fit  the  place  better,  then  xupt^ 
haxo&ovts^.     See  Luther,  postil.  Erasm.  Martyr,  in  loc. 

His  meaning  is  not,  that  we  should  alter  our  manners  and  reli- 
gion according  to  the  time  ;  like  the  polypus  and  chameleon :  for  in 
the  beginning  of  this  chapter  he  doth  advise  the  contrary  :  "  Fash- 
ion not  yourselves  according  to  the  world."  But  that  we  should 
apprehend  the  best  hint  to  do  good  in  the  Church,  evermore  redeem- 
ing the  time ;  Ephes.  v.  16,  so  shall  we  be  sure  to  serve  God  in 
observing  the  time. 


THE  GOSPEL. 
John  ii.  1. — '<  There  was  a  Marriage  in  Cana"  ^c 

"  Marriage  is  honourable,"  saith  Paul.    C   Father. 
Honoured  of  God  the    <   Son. 

(  Holy  Ghost. 

Father,  instituting  it  at  the  purest  time,  in  the  best  place  ;  for 
it  was  his  first  ordinance  in  Paradise,  when  man  was  innocent. 

Honoured  of  God  the  Son  by  his  presence  and  first  miracle, 
wrought  (as  the  text  saith)  at  a  wedding. 

Honoured  of  God  the  Holy  Ghost,  who  did  overshadow  the  be- 
trothed Virgin  Mary,  Christ's  mother. 

/'  Deed  :   for  in  the  world's  universal  deluge,  married 

y  persons  and  couples  only  were  delivered :  Gen.  vii. 

Honoured  of  the  whole    J  Word  :  comparing  it  to  the  kingdom  of  heaven  ; 

blessed  Trinity,  both  in        j  and  holiness  to  a  wedding  garment :  calling  it  a 

/  great  mystery,  representing  the  spiritual  union 

V  between  Christ  and  his  Church. 

Honoured  by  the  primitive  Fathers  as  a  fruitful  seminary,  which 
fills  earth  with  men,  and  Heaven  with  saints.  Honoured  of  Jews, 
honoured  of  Gentiles,  honoured  of  all,  except  heretics  and  papists ; 
herein  appearing  rather  like  devils  than  Divines,  as  Paul  tells  us, 
1  Tim.  iv. 

The  papists  in  making  marriage  a  sacrament,  seem  to  commend 
it  more  than  we  :  but  in  affirming,  that  holy  priesthood  is  profaned 
by  this  holy  sacrament,  is  to  honour  it  as  the  Jews  honoured  Christ, 
in  clothing  him  with  a  purple  robe. 

Marriage  is  a  sacrament,  and  yet  a  sacrilege.     So  Bellarmine 

17 


234  THE   OFFICIAL    CALENDAR   OF   THE   CHURCH. 

plainly,  "  Conjugia  post  solennia  vota,  non  connubia,  sed  sacrile- 
gia :"  so  the  rest  of  that  unchaste  generation  generally,  such  as 
vow,  first  chastity,  then  marry ;  begin  in  the  spirit,  and  end  in  the 
flesh :  mad  men  (saith  Luther)  not  understanding  what  is  the  spirit, 
or  what  is  the  flesh.  For  in  single  life  to  burn  with  lust,  and 
when  one  concubine  will  not  serve,  to  commit  villany  with  many 
strumpets,  are  manifest  works  of  the  flesh  :  on  the  contrary,  for  a 
man  to  love  his  own  wife,  to  govern  his  family,  to  bring  up  his  chil- 
dren in  instruction  and  information  of  the  Lord  are  fruits  of  the 
spirit. 

We  might  rather  say,  that  in  heat  of  youth  (as  Augustine  speaks) 
"  inquiet  a  adolessentia,"  to  vow  single  life,  were  a  sin  :  "  for  what- 
soever is  not  of  faith  is  sin." 

Saint  Ambrose  writes  peremptorily,  that  all  the  twelve  Apostles 
had  wives,  except  St.  John  :  and  almost  all  the  Romish  postils  ob- 
serve, that  St.  John  was  the  bridegroom  at  this  wedding.  If  this 
annotation  be  true,  why  do  they  condemn  marriage  in  priests  ?  If 
false,  why  do  they  suff"er  it  for  current,  as  well  in  their  accurate 
new  writers,  as  in  their  old  fusty  friars  ? 

If  any  desire  to  be  further  satisfied  in  this  curiosity,  let  him  read 
Maldonat  upon  the  first  of  St.  John,  in  the  preamble ;  and  Cardi- 
nal Barronius  annal.  Tom.  1.  fol.  94. 

STime :  the  third  day. 
Place :  in  Cana,  a  town  of  Galilee. 
,  Guests    invited,    as 
I        Christ  and  his  dis- 
1       ciples. 
J.U    tiiio    ma-  Persons:/  Gossips,   coming  of 

tory  four  things  /  J       their  own  accord, 

are  regardable.   N  /       to  further  and  help 

V^      the  business. 

2.  Certain  passages  of  speech  upon  this  occasion,  between 
Christ  and  his  Mother  ;  ver.  3,  4. 

3.  The  miracle  itself:  ver.  6,  7,  8,  9. 

4.  The  consequence  and  effect  of  the  miracle:  ver.  11. 

And  the  third  day.  These  circumstances  of  time,  place,  per- 
sons, are  set  down  to  confirm  the  truth  of  the  miracle.  The  time 
was  the  third  day :  the  third  day  from  his  being  in  the  wilderness, 
as  Euthymius  ;  or,  the  third  day  after  his  conference  with  Nathaniel, 
as  Epiphanius ;  or,  the  third  day  after  he  came  into  Galilee,  as 
Jansenius.  I  like  the  conceit  of  Rupertus,  afiirming,  that  the  con- 
junction \andL\  doth  send  the  reader  to  that  which  is  said  before,  to 
wit,  in  the  first  chapter,  ver.  35,  "  The  next  day  John  stood,  and 
two  of  his  disciples,"  &c.  This  is  the  first  day.  The  second  day 
is  mentioned  in  the  43d  verse.     The  day  following  Jesus  would  go 


SECOND   SUNDAY  AFTER   EPIPHANY.  235 

into  Galilee.  Now  the  third  day  this  marriage  was  in  Cana.  So 
soon  then  as  Christ  had  called  his  disciples,  he  presently  begins  to 
manifest  himself,  both  in  his  words  and  in  his  works :  and  because 
this  was  his  first  miracle,  we  should  give  the  greater  attention  to  it. 

There  was  a  marriage.  This  insinuates  it  was  a  solemn  meeting, 
not  a  clandestine  marriage  ;  done  not  in  a  corner  secretly,  but  after 
a  public  fashion,  with  consent  of  parents  and  friends  openly.  Such 
was  the  custom  in  old  time :  Tobith.  7,  Judg.  14,  where  Samson's 
marriage  feast  is  said  to  continue  several  days :  and  it  is  well 
retained  in  our  age  ;  the  Church  appointing  that  all  marriages  ought 
to  be  performed  with  the  good- will  of  friends  in  the  most  public 
place,  at  the  most  public  time,  between  eight  and  twelve  in  the  fore- 
noon ;  the  which  is  a  renewed  old  canon  of  the  Council  of  Arls,  Ca. 
6,  ut  Pet.  Crabbe,  Tom.  1,  concil.  fol.  632. 

In  Cana,  a  city  of  Galilee.  There  were  two  Canas,  one  called 
Cana  the  greater,  near  the  coasts  of  Tyre  and  Sidon,  Joshua,  xix. 
28,  from  whence  the  good  Canaanite  woman  came :  Mat.  xv.  22. 
This  other  was  Cana  the  lesser,  near  Nazareth,  from  whence  Simon 
the  Canaanite  :  Mat.  x.  4. 

Cana  signifieth  zeal ;  Galilee,  transmigration. 

Some  note  that  Galilee  signifieth  rotation :  intimating  the  muta- 
ble changes  and  chances  in  this  estate.  Concerning  this,  and  the. 
like,  I  send  the  reader  to  Bibliothec.  concion.  Tom.  1,  fol.  217- 

"  The  Mother  of  Jesus."  Not  as  other  writers,  usually,  the  Virgin : 
or  as  other  Evangelists,  Mary ;  but  the  Mother  of  Jesus.  Because 
the  seeds  of  Apollinarists,  Valentinians  and  other  heretics,  denying 
Christ's  humanity,  were  sown  in  St.  John's  age. 

"Was  there."  Cana  was  near  Nazareth,  and  it  is  thought  pro- 
bable by  most  interpreters  as  well  old  as  new,  that  either  the 
bridegroom  or  the  bride  was  cousin  to  Mary  :  so  that  upon  neigh- 
bourhood and  affinity  she  came  to  this  wedding,  as  a  favourer,  and 
furtherer  of  the  business :  otherwise  Mary  was  no  busybody,  nor 
prattling  idle  gossip  gadding  from  house  to  house.  We  read  only 
that  she  visited  her  cousin,  Elizabeth,  and  here  was  present  at  the 
marriage  feast  of  another  especial  friend,  who  was  dear  in  blood, 
and  near  in  place. 

"And  Jesus  was  called,  and  also  his  disciples."  This  example 
may  teach  all  inviters,  especially  parents,  to  bid  such  guests  unto 
their  children's  marriage  dinner,  as  are  modest  and  religious.  At 
such  meetings  usually  wild  wantons  are  best  welcome.  Grave  per- 
sons are  for  a  funeral ;  mad  merry  people  for  a  wedding :  if  Christ 
preach,  or  sober  Mary  be  present,  all  the  sport  is  spoiled.  These  are 


236  THE   OFFICIAL  CALENDAR   OP  THE   CHURCH. 

spots  in  your  love-feasts,  as  St.  Jude  speaks :  invite  such  men  as 
Christ,  such  women  as  Mary,  who  may  be  patterns  unto  the  new 
married  of  lowly  and  lovely  carriage. 

Secondly,  this  example  of  Christ,  of  the  Virgin,  of  the  disciples, 
is  a  sufficient  warrant  for  men  to  call,  and  for  men  to  come  unto 
neighbourly  meetings,  and  friendly  feasts,  as  occasion  is  offered.  It 
is  written  of  Philip  Melancthon,  that  great  Divine,  that  he  was 
exceeding  courteous  in  this  kind;  often  invited,  often  inviting. 
"Rejoice  with  them  that  rejoice,"  saith  Paul;  We  may  be  merry 
(saith  Luther)  at  a  feast,  and  recreate  ourselves  with  pleasant  talk  ; 
which  may  feed  the  mind,  as  meat  doth  the  maw.  See  Luther,  postil. 
major,  in  loc. 

But  we  must  avoid  in  our  merriments  all  drunkenness  and  sur- 
feiting. There  was  so  little  wine  prepared  for  this  feast,  that  the 
pots  were  empty,  before  the  plates  were  full :  such  a  necessary  want, 
as  that  Christ  miraculously  supplied  it. 

Ecclesiastes  hath  pronounced  "  a  woe  to  that  land  whose  princes 
eat  in  the  morning :"  that  is,  by  surfeiting  and  riot  devour  their 
estate  so  soon  as  it  comes  into  their  hands  ;  even  in  the  morn  of 
their  youth,  and  afterward  live  by  base  courses  in  their  afternoon. 
What  a  woe  then  hangs  over  that  country,  where  both  princes  and 
people  too,  rise  up  early  to  follow  drunkenness  ?  when  a  man  of  mean 
quality  will  waste  so  much  upon  his  wedding  dinner,  as  might  have 
fed  him  and  his  all  the  year ;  and  so  much  upon  his  wedding  gar- 
ment, as  happily  might  have  clothed  him  all  his  life.  Surely  the 
devil  danceth  at  such  a  marriage,  Christ  is  not  present. 

Christ  is  invited  unto  a   C  Prayer, 
wedding  two  ways ;  by        ^  Good  intentions  in  that  enterprise. 

First  by  prayer. 

Every  regenerate  man  is  "  God's  house ;"  and  God's  house  is 
called  "  the  house  of  prayer."  I  know  that  text  is  expounded  by 
Christ  of  the  Temple  material ;  yet  it  may  not  unfitly  be  construed 
of  the  temple  mystical.  If  then  every  good  man  be  a  priest,  as  St. 
Peter  calls  him ;  a  church,  as  St.  Paul  terms  him,  it  is  meet  he 
should  undertake  no  business,  especially  such  a  main  matter  as 
marriage,  without  often  and  hearty  prayer. 

o         n     ni    •  J.  -o  ^^11^.1    f  1-  Avoiding  of  fornicfxtion  :   1  Cor.  vii.  2. 
Secondly,  ChriHt  is  called      ^^  p,ocreation_  of  Children  :  Gen.   i.  28.  "to  be 

brought  up  in  instruction,  and  information  of 

the  Lord  :  Ephes.  iv.  6. 
3.  Mutual  consolation  and  comfort:  Gen.  ii.  18. 


to  our  wedding  by  good  in 
tentions  in  this  enterprise  ; 
which  are  principally  three: 


If  a  man,  in  the  fear  of  God,  undertake  this  honourable  estate, 


SECOND   SUNDAY  AFTER   EPIPHANY.  23T 

for  these  good  ends,  lie  calls  as  it  were  Christ  and  God  to  his  wed- 
ding :  but  he  that  marrieth  unadvisedly,  lightly,  wantonly,  like 
brute  beasts  having  no  understanding,  doth  invite  Satan  and  his 
revellers,  and  then  no  marvel,  if  that  which  was  ordained  for  his 
help,  turn  to  his  hurt. 

"  And  his  disciples."  Christ  was  invited  for  his  mother's  sake, 
the  disciples,  for  Christ's.     They  went,  but  were  invited. 

Here  I  might  remember  S.  Jerome's  advice  to  Nepotian  :  "  Con- 
vivia  tibi  sunt  vitanda  secularium  ;  et  maxime  eorum  qui  hono- 
ribus  tument.  Facile  contemnitur  clericus  qui  ssepe  vocatus  ad 
prandium,  ire  non  recusat :  nunquam  petentes  raro  accipiamus 
rogati."  (The  feasts  of  worldly  minded  men  should  be  shunned, 
specially  of  those  who  are  puffed  up  with  honours.  The  clergyman 
is  soon  contemned  who  is  often  asked  and  never  refuses  to  go. 
Never  solicit ;  and  if  invited,  rarely  accept.) 

Epiphanius  is  of  opinion  that  Joseph  was  dead  before  this  time, 
because  there  is  no  mention  made  of  him  in  the  Gospel,  after  his 
going  up  to  Jerusalem  at  the  Passover,  Luke  ii.,  therefore  no  mar- 
vel if  he  were  not  bid  with  Christ  and  his  disciples. 

Divines  have  rendered  sundry  reasons,  why  Christ  and  his  com- 
pany being  invited  came  to  this  wedding. 

First,  (as  our  Church  doth  speak)  to  beautify  with  his  presence 
this  holy  calling :  "  Confirmare  voluit,  quod  ipse  fecit,  nuptias  :" 
(He  wished  to  confirm  the  nuptials  which  he  had  ordained.)  And 
it  was  exceeding  fit  that  Christ  should  work  his  miracle,  for  the 
confirmation  of  God's  first  ordinance. 

Secondly,  to  manifest  his  humility,  vouchsaving  to  visit  the 
meanest. 

Thirdly,  to  certify  the  spiritual  marriage  between  the  Church  and 
himself :  Severus  Antiochenus  orat.  161,  ut  citatur  in  Grsec.  eaten, 
et  a  Maldonat.  in  locum. 

Fourthly,  that  he  might  act  this  miracle  at  this  solemn  celebrity : 
«'  Miraculi  potius  quod  acturus  erat,  quam  convivii  gratia  profectus." 

We  cannot  now  feast  Christ  in  his  person  ;  but  we  may  feed  him 
in  his  ministers,  in  his  members.  Invite  therefore  the  good  man, 
the  poor  man,  as  Job  saith,  <'  If  I  have  eaten  my  morsels  alone, 
and  the  fatherless  have  not  eaten  thereof."  As  Amos  complained 
of  the  rich  gluttons  in  his  time,  "  devouring  the  lambs  of  the  flock, 
and  calves  out  of  the  stall ;  drinking  wine  in  bowls,  and  anointing 
themselves  with  the  chiefest  ointments,  and  singing  to  the  viol : 
but  no  man  (saith  the  Prophet)  is  sorry  for  the  afiliction  of  Joseph.  * 
If  thou  wilt  feast  Christ,  invite  the  disciples,  invite  Mary,  the 


238  THE   OFFICIAL   CALENDAR   OF   THE   CHURCH. 

fatherless,  the  widow :  for  he  protests  openly,  "  whatsoever  is  done 
unto  the  least  of  my  brethren,  is  done  unto  me." 

"And  when  the  wine  failed."  Want  at  a  wedding  doth  intimate 
the  discontentment  and  vanity  of  earthly  pleasure,  "  that  even  in 
laughing  the  heart  is  sorrowful,  and  the  end  of  mirth  is  heaviness  ;" 
Proverbs  xiv.  13.     Ecclesiastes  ii.  1. 

We  need  not  dispute  curiously  whether  this  want  was  occasioned 
either  by  the  poverty  of  the  parties  inviting,  or  by  the  riotous  in- 
temperance of  the  guests  invited,  or  by  the  lavish  negligence  of 
the  servitors,  or  by  the  multitude  of  acquaintance  who  came,  not 
called,  as  it  is  usual  at  such  meetings :  it  is  enough  for  us  to  know 
that  it  came  to  pass  by  God's  all-seeing  providence,  that  our  Sa- 
viour might  manifest  his  glory.  For,  as  it  it  said  of  him  that  was 
born  blind,  John  ix,  "  Neither  hath  this  man  sinned,  nor  his  pa- 
rents, but  that  the  works  of  God  should  be  showed  on  him  :"  so 
neither  the  master  of  the  feast,  nor  the  guests,  nor  the  servants 
offended  in  that  the  wine  failed ;  only  this  happened  for  our  good, 
and  Christ's  glory. 

"  They  have  no  wine."  This  speech  is  grounded  upon  faith, 
hope  and  charity.  Faith,  in  that  she  believed  Christ  was  able  : 
hope,  being  thoroughly  persuaded  Christ  was  willing  miraculously  to 
supply  this  want :  Her  words  are  but  three,  "  vinum  non  habent :" 
an  indicative  short  narration  ;  not  an  optative  long  oration.  Here- 
by teaching  us,  that  albeit  in  regard  of  our  misery,  nothing  can  be 
said  too  much  ;  yet  in  respect  of  Christ's  mercy,  one  word  is  enough, 
as  being  more  willing  to  relieve  than  we  to  request. 

Lastly,  this  is  a  demonstration  of  her  charity  ;  being  solicitous 
for  her  good  friends,  accounting  their  want  her  woe.  For  if  one 
member  of  Christ's  mystical  body  suffer,  all  suffer  with  it :  and 
therefore  the  good  Virgin,  out  of  sympathy,  perceiving  the  wine 
would  fail,  cried  unto  her  son,  "  they  have  no  wine." 

She  could  not  but  be  full  of  pity,  who  carried  in  her  womb  nine 
months  the  God  of  compassion.  If  a  man  hold  an  apple  in  his 
hand  all  the  forenoon,  he  will  smell  of  it  all  the  afternoon.  Mary 
did  inwomb  the  father  of  mercies  :  her  bowels  therefore  must  needs 
be  very  compassionate.  "  Nam  et  ante  mentem  replevit  quam  ven- 
trem,  et  cum  processit  ex  utero,  non  recessit  ab  animo."  As  Mary 
to  Christ,  "  they  have  no  wine ;"  so  I  to  yoti,  "  the  poor  have  no 
corn."  For  their  supply  (God  be  thanked)  as  yet  we  need  no  mir- 
acle, but  only  your  mercy.  St.  Peter  said  to  the  begging  cripple  : 
"  Silver  and  gold  have  I  none,  but  such  as  I  have  that  I  give  thee. 
In  the  name  of  Jesus  Christ  rise  up  and  walk."    But  our  lives,  if 


■     SECOND   SUNDAY  AFTER   EPIPHANT.  239: 

not  our  lips,  utter  the  contrary ;  compassion  and  pity  have  we 
none,  but  goods  and  corn  which  we  have,  give  we  not. 

Julius  Caesar  gloried  in  nothing  so  much  as  in  pardoning  his  ene- 
mies, and  gratifying  his  friends.  He  did  believe  as  a  Pagan,  but 
work  as  a  Christian  :  but  I  fear  many  believe  like  Christians,  but 
live  like  Pagans. 

The  subtle  disputant  presseth  his  adversary  with  two  premises, 
that  he  may  bring  him  to  an  absurd  conclusion.  Satan  is  the  most 
cunning  sophister,  he  doth  "prsemittere  duo,  delicias  et  divitias." 
Now  we  must  deny  the  first  proposition  flatly,  and  distinguish  of 
the  second.  And  this  distinction  must  be  a  division,  and  this  divi- 
sion Christ's  division  :  "  Divide  pauperibus,"  Give  to  the  poor. 

Master  Tindall  being  a  diligent  preacher,  and  a  great  student, 
allotted  two  days  in  every  week,  Monday  and  Saturday,  to  visit  the 
sick  and  to  relieve  the  poor,  which  he  termed  his  own  days  of  pas- 
time ;  a  sweet  recreation  (as  Ambrose  speaks)  "  in  alieno  remedio 
vulnera  sua  curare:"  To  benefit  ourselves  in  helping  others.  In 
our  time  we  want  such  women  as  Mary,  such  men  as  Tindall,  &c. 

If  any  shall  demand  how  Mary  came  by  this  faith,  hope,  charity  ? 
how  she  believed  Christ  to  be  God,  and  able  to  do  wonders  ?  An- 
swer is  made,  first,  that  she  might  understand  this  by  divine  revela- 
tion :  "  He  shall  be  great,  and  shall  be  called  the  Son  of  the  Most 
High :  and  he  shall  reign  over  the  house  of  Jacob  for  ever,  and  of 
his  kingdom  shall  be  no  end." 

Secondly,  by  the  preaching  of  John  the  Baptist,  openly  proclaim- 
ing Christ  to  be  the  Lamb  of  God  who  takes  away  the  sins  of  the 
world.  ^ 

Thirdly,  by  the  diligent  observation  of  Christ's  doctrine  both 
abroad  and  at  home  :  for  the  text  saith  in  the  second  of  St.  Luke, 
"  that  Mary  kept  all  those  sayings  and  pondered  them  in  her  heart." 
Where  by  the  way  note,  what  an  excellent  thing  it  is  to  mark  the 
words  of  the  preacher,  and  safely  to  lay  them  up  in  our  heart  as  in 
a  treasure  house,  that  as  occasion  is  offered  at  any  time,  they  may 
be  ready  for  our  use. 

"  What  have  I  to  do  with  thee  ?"  There  is  some  difference  be- 
tween the  Protestants  and  Papists  about  this  answer,  which  seems 
exceeding  hard  and  harsh.  I  will  therefore  follow  St.  Augustine's 
exposition,  as  an  indifferent  judge  between  them  both  :  "  Operaturus 
facta  divina  non  agnoscit  viscera  humana."  (He  who  was  engaged 
in  a  divine  work,  did  not  know  his  human  parent.) 

"  What  have  I  to  do  with  thee  ?'  To  wit,  in  this  business.  I 
had  mine  human  weakness  from  thee :  but  to  work  miracles  is  a 


240 


THE   OFFICIAL   CALENDAR  OF   THE   CHURCH. 


divine  power ;  and  therefore  why  should  I  respect  my  mother  in 
matters  appertaining  to  the  commission  of  my  Father  ?  as  it  is  in 
this  day's  Epistle ;  "  Let  him  that  hath  an  office  wait  on  his  office." 
Hence  we  may  learn,  that  respect  of  kindred  ought  not  to  be  the 
principal  motion  in  doing  our  duty,  but  God's  glory ;  neglecting 
father  and  mother,  wife  and  children,  brethren  and  sisters,  and  our 
own  life,  to  do  the  will  of  our  heavenly  Father.  «  Pietatis  genus  est 
impium  esse  pro  domino.''  (It  is  the  characteristic  of  piety  to  be 
impious  for  the  Lord.) 

Secondly,  this  doth  show  that  God  defers  our  suits  until  his  good 
hour. 

Thirdly,  Christ  answered  roughly,  lest  we  should  account  his 
mother  mediatrix  and  advocate.  For  he  foresaw  the  superstition 
of  popery,  making  Mary  the  Queen  of  Heaven,  and  assigning 
greater  dignity  to  the  Mother  than  to  the  Son.  For  whereas  God's 
kingdom  consists  of  his  justice  and  mercy,  the  Papists  attribute 
the  greatest  part,  which  is  mercy,  to  Mary,  making  her  high  chan- 
cellor, and  Christ,  as  it  were,  chief  justice :  so  that  a  poor  client 
may  well  appeal  from  the  tribunal  of  God,  to  the  court  of  our  Lady. 
The  whole  Church  doth  sing, 


"  Jube  filio 
0  foelix  puerpura 
Nostra  pians  scelera ; 
Jure  matris  impera 
Redemptori." —  Cassander. 


Oh  !  blessed  Virgin,  direct  thy  Son 
To  expiate  our  guilt,  and  it  is  done. 
With  mother's  power  conimaud, 
And  he,  our  substitute,  will  stand. 


Behold  their  new  Pater  noster,  answerable  t^  Bonaventura's 
Psalter.  It  is  their  own  for  the  matter,  albeit  as  yet  they  are  in 
my  debt  for  the  form. 

[Mater  nostra  quae  est  in  coelis.] 
(Postil.  cathol.  con.  2  Dom.  3, 
0  (Ribera  comin.  post  nativit.) 
6,  Michae.  Numb.  15,)  veram  ma- 
trem,  quae  semper  monstrat  se, 
esse  matrem  :  melior  quam  decern 
matres,  itaque  te  matrem  lauda- 
mus  ;  (uti  Bonaventura  in  psalte- 
rio  virginis  ad  hymnum  Ambrosii. ) 

[Sanctificetur  nomen  tuum.] 
Nomen  tantae  virtutis,  (^inquit  Idi- 


"  Our  Mother,  who  art  in  hea- 
ven." Oh  mother !  who  ever 
showest  thyself  a  true  mother, 
better  than  ten  mothers,  we  there- 
fore praise  thee. 


"  Hallowed  be  thy  name."    A 
name  of  such  power,  that,  when 


SECOND    SUNDAY  AFTER   EPIPHANY. 


241 


otuSj)  (D.  Morton,  apolog.  lib.  1, 
cap.  67,  ex  Vega.  com.  in  Apoca- 
lyp.  12,)  ut  ad  ejus  invocationem 
coelum  rideat,  infernus  conturbe- 
tur:  ineffabile  suo  modo  nomen, 
ut  in  nomine  tuo  flectatur  omne 
genu,  coelestium,  terrestrium,  et 
infernorum. 

[Adveniat  regnum  tuum.]  Es 
enim  regina  cceli,  et  domina  mun- 
di  sicut  in  eo  doctorum  paucitas, 
et  indoctorum  turba  consentit. 

[Fiat  voluntas  tua.]  Nam  tu 
potes  jubere  filium,  qui  potest 
omnia  ;  sicut  Bonaventura  dicit, 
et  (D.  Fulk.  in  1  Tim.  2,)  Eccle- 
sia  docet :  (Psalter,  virgin.  Psal. 
127,)  beati,  qui  timent  dominam 
nostram,  et  beati  omnes,  qui 
sciunt  facere  voluntatem   suam. 

[Panem  nostrum  quotidianum  da 
nobis  hodie.]  (Erasmus  col.  de 
peregrinat.  religionis  ergo.)  Nam 
ab  una  matre  petuntur  omnia, 
quasi  filius  Christus  semper  in- 
fans  esset.  (Pdalter.  virgin.)  Oculi 
nostri  sperant  in  te  domina,  mitte 
nobis  cibum  et  escam. 

[Demitte  nobis  debita  nostra.] 
Es  enim  mater  (Bellarmin.  de 
beatitudin.  sanct.  cap.  17,)  gra- 
tige  et  misericordipe  ;  regina  mise- 
recordise,  &c.  (Bonaventura,  ser. 
2,  de  Maria.) 

[Et  ne  nos  inducas  in  tenta- 
tionem.]  Es  enim  (Lexicon  Theo- 
log.  Altenstaig.  in  verb.  Maria.) 
exordium  salutis  nostras,  (Bona- 
ven.  tom.  3,  p.  390,)  qua  propter 
in  omnibus  pressuris  respice  stel- 


invoked.  Heaven  smiles,  hell 
trembles;  a  name,  ineffable  in 
itself,  that  every  knee  should  bow 
at  it,  in  heaven,  on  earth,  in 
hell. 


"Thy  kingdom  come.''  For 
thou  art  queen  in  heaven  and 
mistress  of  earth,  (as  the  few 
learned  and  the  multitude  of  un- 
learned agree.) 

"Thy  will  be  done."  For  thou 
canst  command  thy  Son,  who  ia 
almighty.  (So  Bonaventura  says 
and  the  Church  teaches).  Happy 
are  those  who  fear  our  Lady,  and 
happy  all  who  learn  to  do  thy 
will. 

"Give  us  our  daily  bread." 
For  all  things  are  sought  from 
one  mother.  As  if  Christ,  the 
Son,  were  always  a  child.  Lady ! 
our  eyes  look  to  thee;  send  us 
meat  and  bread. 


"Forgive  us  us  our  trespasses." 
For  thou  art  the  mother  of  mercy 
and  pity,  the  queen  of  mercy. 
(Bonaventura,  serm.  2  de  Maria.) 


"Lead  us  not  into  temptation." 
For  thou  art  the  source  of  our 
safety.  Therefore,  oh  mariner  ! 
in  every  danger  of  the  sea  look 
to  her  star,  invoke  and  pray  to 
Mary.     For  she  is  the  sheet  an- 


242 


THE    OFFICIAL    CALENDAR   OF   THE   CHURCH. 


lam  marls  :  voca  et  clamaMariam. 
Ipsa  enim  est  anchora  qua  navis 
in  mari  firmatur,  et  est  navis  qua 
homo  a  tentationum  fluctibus  libe- 
ratur. 

[Sed  libera  nos  a  malo.]  Tu  nos 
ab  hoste  protege,  ac  hora  mortis 
suscipe ;  ut  habet  ecclesise  (Bel- 
larmin.  ubi  supra,)  cantus.  (Bona- 
vent :  sicut  Chemnitius  3,  part, 
examin.  pag.  149,)  Ad  earn  venite 
omnes  qui  laboratis,  et  tribulati 
estis,  et  refrigerium  dabit  anima- 
bus  vestris.  Te  (Hortulus  animae. 
p.  163,)  precor  mitissimam  vir- 
ginum  gemmam,  ut  in  tremendo 
et  terribili  judicio  me  liberes  et 
protegas  a  poenis  inferni. 

[Quia  tuum  est  regnum,  poten- 
tia,  et  gloria.]  Laus  Deo  vir- 
ginique  matri ;  sicut  communiter 
in  librorum  Epilogo,  papicolae, 
virginicolse. 

Cum  adulatorie  quidam  scrip- 
sisset  de  Papa  Adriano  :  Trajec- 
tum  plantavit,  Lovanium  rigavit. 
Cassar  autem  incrementum  dedit : 
alter  homo  lepidus  subscripsit, 
Deus  interim  nihil  fecit.  Ita  qui- 
dem  ego,  si  Maria  mater  nostra, 
domina  nostra,  regina  nostra,  me- 
diatrix nostra,  patrona  nostra, 
salvatrix  nostra;  Christus  inte- 
rim (Consule  Melancthon.  apolog. 
confess.  Augustan.  Tit.  de  sane, 
invocat.)  unions  mediator  Dei  et 
hominum  nihil  pro  nobis  fecit. 
Ille  mediator  est  mediatus,  me- 
diator dimidiatus  ;  in  illius  locum 
Maria  successit;  ilia,  ilia  vocata; 
invocata  velut  advocata. 


chor  of  the  ship.    She  is  the  ark, 
in  which  man  is  safe  from  danger. 


"Deliver  us  from  evil."  Do 
thou  protect  us  from  enemies  and 
receive  us  in  the  hour  of  death. 
(See  the  song  of  the  Church.)  All 
who  travel  and  are  heavy  laden 
come  to  thee,  and  thou  givest  rest 
to  their  souls.  I  pray  thee,  most 
serene  virgin,  that  in  the  terrible 
and  fearful  judgment,  thou  wilt 
free  me,  and  protect  me  from  the 
punishment  of  hell. 


"  For  thine  is  the  kingdom  and 
the  power  and  the  glory."  Praise 
God,  and  his  virgin  mother. 


One  writes  of  Adrian,  with 
flattery ;  "  Trajectus  plants,  Lo- 
vanius  waters,  Caesar  gives  the 
increase,"  (another  writes  below) 
"  meanwhile,  God  does  nothing." 

So  say  I,  if  Mary  is  our  mo- 
ther, lady,  queen,  mediatrix,  pa- 
tron and  Saviour ;  then  Christ, 
the  only  Mediator  between  God 
and  man,  does  nothing  for  us :  he 
is  a  Mediator  mediated.  A  Me- 
diator taken  away  ;  in  his  place 
Mary  succeeds,  she  is  invoked  as 
an  advocate. 


SECOND   SUNDAY  AFTER   EPIPHANY.  243 

"  0  woman."  Hence  the  Montanists  and  Yalentinians  absurdly 
gather,  that  Christ  was  not  the  Son  of  Mary  ;  yet  (as  Augustine 
notes)  even  the  same  Evangelist  in  the  same  place,  calls  her  again 
and  again,  the  Mother  of  Jesus.  Our  Saviour  happily  called  her 
woman,  not  mother,  to  signify  that  he  was  greater  than  her  child ; 
that  his  elect  people  might  acknowledge  him  to  be  the  Son  of  God ; 
as  they  knew  he  was  the  son  of  Mary :  or  woman,  because  then  a 
widow. 

"Mine  hour  is  not  yet  come."  Some  read  this  clause  with  an 
interrogation  ;  Is  not  mine  hour  yet  come  ?  Am  I  not  yet  of  suffi- 
cient years  and  discretion,  to  manage  my  business  without  your 
direction  ?  The  hour  is  now  come,  wherein  you  must  obey  my  com- 
mands, as  I  have  submitted  myself  heretofore  to  yours. 

Others  interpret  this  of  his  passion,  according  to  that  of  our 
Evangelist,  chap.  vii.  30.  "  No  man  laid  hands  on  him,  because  his 
hour  was  not  yet  come."  As  if  Christ's  meaning  were  this :  In 
miracles  acted  by  the  finger  of  God,  I  have  nothing  to  do  with  thee  : 
but  when  my  weak  flesh  which  I  took  from  thee,  shall  be  crucified, 
in  that  hour  I  will  acknowledge  you  to  be  my  mother.  And  so  we 
read,  John  xix.  25.  "  Then  stood  by  the  cross  of  Jesus,  his  mother: 
and  when  Jesus  saw  his  mother,  and  the  disciple  standing  by, 
whom  he  loved,  he  said  unto  his  mother;  Woman,  behold  thy  son." 

But  it  is  expounded  most  aptly,  that  it  was  not  yet  an  opportune 
time  to  work  the  miracle,  because  the  want  of  wine  was  not  generally 
perceived  and  manifested.  It  is  God's  hour  when  we  most  need. 
"Cum  omne  carnale  concilium  et  auxilium  cessaverint:"  when  all 
men  and  means  are  wanting,  God  is  a  present  help  in  trouble. 

Power. 
Providence. 
This  one  clause  then  insinuates  our  Saviour's  ^  Wisdom. 

Pity. 
Piety. 

"  Power."  For  no  man  hath  an  hour.  "  Times  and  seasons  are 
put  in  God's  own  power  only."  Whereas  therefore  Christ  saith, 
"  Mine  hour ;"  he  doth  evidently  demonstrate,  that  he  is  creator  of 
years,  and  eternal  clock-keeper  of  time. 

"Providence."  For  it  came  not  to  pass  by  fate  or  fortune,  but 
by  disposition  divine ;  determining  from  all  eternity,  both  what, 
when,  and  where  Christ  should  suffer  and  do. 

"  Wisdom."  Performing  this  act  of  wonder  in  the  right  quando^ 
when  it  might  procure  the  greatest  good  to  men,  and  glory  to  God. 


244  THE   OFFCIAL   CALENDAR   OF   THE   CHURCH. 

"Pity."  For  hereby  the  new  married  conceived  hope,  that  he 
would  relieve  their  want  in  his  good  hour. 

"Piety."  Towards  his  mother,  not  absolutely  denying,  but  only 
deferring  her  suit  for  a  time.  Nondam  venit ;  It  shall  come,  though 
as  yet  not  come. 

"  His  mother  said  unto  the  ministers,  Whatsoever  he  saith  unto 
you,  do  it."  She  was  not  offended  or  discouraged  with  Christ's 
answer,  but  believed  his  word,  and  submitted  herself  to  his  will :  a 
notable  precedent  of  faith  and  obedience ;  teaching  us  in  all  afflic- 
tions of  body  and  soul,  wholly  to  stay  ourselves  upon  his  gracious 
promises.  In  a  word,  it  is  a  good  rule  to  be  followed  in  all  things ; 
hear  him ;  in  all  the  works  of  thy  calling,  whatsoever  he  saith  unto 
thee,  do  it ;  not  only  believe,  but  do. 

"And  there  were  standing  there  six  water-pots  of  stone."  The 
relation  of  the  miracle  itself  contains  in  it  a  most  lively  picture  of 
the  Church  militant,  subject  even  in  her  greatest  happiness  to  much 
want  and  woe :  but  Christ  that  keeps  Israel  doth  neither  slumber 
nor  sleep ;  he  knows  her  works,  and  in  the  midst  of  her  wants,  even 
when  she  thinks  herself  forsaken,  hears  her  prayers  and  turns  her 
water  into  wine,  giving  her  a  garment  of  gladness  for  the  spirit  of 
heaviness. 

The  fathers  and  friars  abound  with  other  allegories.  He  that 
list  may  read,  August,  tract.  9,  in  Joan.  Bernard,  ser.  2,  post  octav. 
Epiphan.  Rupert,  comment,  in  Joan.  lib.  2.  Luther,  postil.  major. 
Dom^  2,  ab  Epiphan.  Ferus  ser.  9.  Dom.  2,  post  Epiph.  Pontanus 
bibliothec.  con.  tom.  1,  fol.  222,  223,  &c. 

I  did  always  think  of  glosses,  as  Augustine  of  graces  ;  "  Alter 
aliquando  fructuosus  est  donis  paucioribus,  sed  potioribus,  alter  in- 
ferioribus,  sed  pluribus :"  One  man  edifieth  his  hearers  with  many, 
though  mean  notes ;  another  with  few,  but  fit ;  short,  but  sweet. 
I  pass  therefore  from  the  miracle,  to  the  consequent  and  effect. 

(   1.  The  manifestation  of  Christ's  glory. 
The  which  is  twofold :  }  2.  The    confirmation    of  his    disciples' 
(       faith. 

Christ  in  his  morals  instructed  us  to  live  well ;  in  his  miracles 
to  believe  well.  And  therefore  this  fact  increasing  the  disciples' 
faith,  and  illustrating  his  honour,  "Omne  tulit  punctum,  quia  miscuit 
utile  dulci." 


THIRD   SUNDAY  AFTER   EPIPHANY.  245 

THE  EPISTLE. 

Rom.  xii.  6. — "5e  not  wise  in  your  own  opinion,"'  cfc. 

St.  Paul  exhorts  us  in  this  Epistle,  not  to  hurt,  but  rather  help 
our  enemies. 

!/  Wisdom  :  "  Be  not  wise  in  your  own 
Concealing  that    )      opinion." 
which  is  good ;  as   '\  Sanctimony  ;  "  Provide  things  hon- 
^      est  in  the  sight  of  all  men." 
Rendering  that  which  is  evil :  ver.  17,  "  Recompense  no 
man  evil  for  evil:"  and  ver.  19,  "Avenge  not  your, 
selves"  &c. 

Peace :  ver.  18,  "  If  it  be  possible, 

live  peaceably  with  all  men :"  v.  20, 

But  to  help  by  preserving:  /     "If  thine  enemy  hunger,  feed  him." 

Patience :  v.  21,  "  Be  not  overcome  of 
evil,  but  overcome  evil  with  good." 

«  Be  not  wise."  Not  in  yourselves,  nor  only  wise  to  yourselves  : 
not  in  yourselves  and  own  conceit.  "  If  any  man  among  you  seem 
to  be  wise,  let  him  be  a  fool  that  he  may  be  wise."  "  Seest  thou  a 
man  hasty  in  his  matters  and  haughty ;  there  is  more  hope  of  a  fool, 
than  of  him."  It  is  recorded  as  a  great  fault  in  Charles  Duke  of 
Burgundy,  that  he  seldom  asked,  and  never  followed  the  counsel  of 
others.  On  the  contrary,  "  Moses,  a  man  learned  in  all  the  wisdom 
of  the  Egyptians,  and  mighty  both  in  words  and  deeds,"  obeyed  the 
voice  of  his  father-in-law  Jethro,  doing  according  to  his  advice : 
Exod.  xviii.  24.  Saul  hearkened  unto  the  counsel  of  his  servant : 
1  Sam.  ix.  Agamemnon  in  Homer,  wished  for  ten  Nestors.  Alex- 
ander Severus  never  determined  any  thing  of  moment  without 
twelve  or  twenty  judicious  lawyers.  It  is  a  great  part  of  wisdom, 
yea  the  first  entry  to  knowledge,  "scire  quod  nescias,"  not  to  be 
too  wise,  or  in  our  opinion  so  wise  that  we  neglect  others'  help. 
The  Pope  in  this  respect  (as  Roderigo,  Bishop  of  Zamora,  well  ob- 
serves) is  most  unfortunate.  For  though  he  hath  all  things  at  com- 
mand, yet  evermore  stands  in  need  of  one  thing,  to  wit,  a  faithful 
counsellor. 

The  Romans  at  this  time  being  lords  of  the  world,  were  puffed 
up  exceedingly  with  the  greatness  of  their  gifts,  and  largeness  of 
their  empire:  Paul  therefore  did  often  (as  Chrysostom  notes)  incul- 


246  THE  OFFICIAL   CALENDAR   OF   THE   CHURCH. 

cate  this  exhortation,  in  this  chapter  twice,  that  it  might  be  remem- 
bered once. 

The  men  of  England,  yea  the  women  of  England,  abusing  the 
great  light  of  the  Gospel,  and  long  peace,  are  grown  so  wise,  that 
many  will  take  upon  them  to  teach  even  their  most  learned  teachers : 
and  therefore  we  must  again  and  again  preach  and  press  this  one 
lesson  :  "Be  not  wise  in  your  own  opinion."  Let  no  man  presume 
to  know  more  than  is  meet  for  him  to  know  ;  but  so  judge  of  him- 
self that  he  be  gentle  and  sober,  according  as  God  hath  dealt  to 
every  man  the  measure  of  faith. 

Or  as  another  expounds  it ;  be  not  wise  to  yourselves :  but  as 
Solomon  speaks,  "  Let  thy  fountains  flow  forth,  and  the  rivers  of 
waters  in  the  streets:"  according  to  the  measure  of  grace,  proceed- 
ing from  the  fountain  of  goodness,  communicate  thy  wisdom  to 
others  ;  hide  not  thy  talent. 

To  one  is  given  by  the  Spirit  the  word  of  wisdom,  "  tanquam 
luminare  majus;"  unto  another  the  word  of  knowledge,  "tanquam 
luminare  minus ;"  unto  another  prophecy,  unto  another  faith,  unto 
another  diversity  of  language,  "tanquam  stellce,"  as  stars  in  the 
firmament  of  the  Church.  Our  light  then  must  shine  before  men, 
and  we  must  waste  ourselves  for  the  good  of  such  as  are  in  God's 
house.  "  The  candle  must  not  be  put  under  a  bushel,  but  on  a  can- 
dlestick." (Scire  tuum  nihil  est,  nisi  te  scire  hoc  sciat  alter.)  If  thou 
wilt  be  only  wise  to  thyself,  thou  shalt  at  last  turn  fool.  For  as 
water  standing  still  is  soon  puddle  :  so  the  gifts  of  the  mind  not 
employed  are  impaired.  Africaiius  said  truly,  that  use  begat 
wisdom. 

"  Usus  me  genuit,  mater  peperit  memoria." 
Use  begot  me,  memory  brought  me  forth.  » 

Let  us  not  then  enclose  truth  and  the  knowledge  thereof;  it  is 
common.  If  we  make  it  private,  we  shall  be  deprived  of  it.  As 
Augustine  sweetly:  "  Non  licet  habere  privatam,  ne  privemur  ea." 
(We  shall  not  lock  it,  lest  we  lose  it.)  When  Christ  ascended  up  on 
high  he  gave  gifts  to  men,  among  others  the  gift  of  wisdom,  for  the 
gathering  together  of  the  saints,  for  the  work  of  the  ministry,  for 
the  building  up  of  his  mystical  body.  Wisdom  then  is  not  given 
only  for  thyself,  but  for  others,  among  the  rest  even  for  thine  ene- 
mies, that  the  Lord  God  might  dwell  among  them. 

Secondly,  we  may  not  conceal  our  sanctimony.  "  Provide  things 
honest  in  the  sight  of  all  men,"  As  Paul  expounds  Paul,  "  Give 
none  offence,  neither  to  the  Jews,  nor  to  the  Grecians,  nor  to  the 


THIRD  SUNDAY  AFTER  EPIPHANY.  247 

Church  ci  God."     For  as  a  man  must  have  care  of  his  conscience 
before  God ;  so  likewise  of  his  credit  before  men. 

Some  provide  things  honest : — 

Before  men,  but  not  before  God,  as  the  vain-glorious  hypocrites, 
Herod  within,  John  without :  painted  tombs,  as  Christ  aptly  :  "  Se- 
pulchra  quasi  semipulchra,  exterius  nitida,  interius  foetida." 

Before  God,  but  not  before  men ;  as  the  malcontent  and  indis- 
creet professor,  by  whose  example  the  name  of  God  is  often  blas- 
phemed. Neither  before  God  nor  men  :  as  the  shameless  ruffians  and 
atheists  of  the  world,  "  whose  glory  is  their  shame,  delighting  in 
doing  evil  and  boasting  of  iniquity  ;"  reputing  dishonesty  no  dis- 
honour, but  the  top  of  their  gallantry.  So  St.  Augustine  writes 
of  himself  before  he  was  saint :  "  Ubi  non  superat  quo  admisso 
aequarcr  perditis,  fingebam  me  fecisse,  quod  non  feceram,  ne  viderer 
abjectior,  quo  eram  innocentior." 

Both  before  God  and  men  ;  as  Elizabeth  and  Zachary,  who  were 
just  before  God,  and  unreproveable  before  men  :  so  must  every 
Christian  abstain,  so  far  as  he  can,  "  from  all  appearance  of  evil :" 
yet  this  honest  care  of  our  carriage  must  not  be  to  please  men,  but 
only  to  praise  God.  As  St.  Peter  interprets  St.  Paul :  "  Have  your 
conversation  honest,  that  they  which  speak  evil  of  you,  as  of  evil- 
doers, may  by  your  good  works,  which  they  shall  see,  glorify  God 
in  the  day  of  the  visitation."  Let  your  light  (saith  Christ)  shine 
before  men  ;  not  only  that  they  may  see  your  good  works,  but  also 
that  seeing  they  may  glorify  your  Father  which  is  in  Heaven.  "  Ut 
hoc  ipsum  quod  homo  per  bona  opera  placet  hominibus,  non  ibi  finem 
constituat  ut  hominibus  placeat,  sed  referat  hoc  ad  laudem  Dei,  et 
propterea  placeat  hominibus,  ut  in  illo  glorificetur  Deus."  (Good 
works,  although  they  are  pleasing  to  men,  were  not  done  to  please 
men,  but  to  glorify  God.  They  first  redound  to  God's  glory  and 
then  to  man's  pleasure.) " 

As  we  may  not  conceal  from  our  enemy  wisdom  and  knowledge 
which  are  good  :  so  much  less  render  evil.  "  Recompense  to  no 
man  evil  for  evil."  A  magistrate  may  punish  a  malefactor,  and  so 
"pro  malo  culpse,"  render  "malum  poense."  But  this  is  not  to 
recompense  evil  for  evil,  but  good  for  evil :  because  corrections  and 
directions,  as  well  to  the  seer  as  sufferer  :  the  flesh  is  destroyed,  that 
the  spirit  may  be  saved.  A  magistrate  then  may  render  evil  for 
evil :  but  a  private  man  out  of  a  private  grudge,  may  not  avenge 
himself,  but  rather  "  give  place  to  wrath." 

C    Our  own  wrath. 

The  which  may  be  construed  of    <  Adversary's  anger. 

(   God's  judgment. 


248  THE   OFFICIAL   CALENDAR   OP  THE   CHURCH. 

Of  our  own  wrath,  as  <'  Ambrose :  resiste  irse,  si  potes  ;  cede,  si 
non  potes."  (Resist  thy  anger,  if  able,  if  not,  perish.)  An  hasty 
choleric  man  is  like  one  that  dwells  in  a  thatched  house,  who  being 
rich  in  the  morn,  through  sudden  fire  is  a  beggar  ere  night.  It  is 
extreme  folly  to  do  anything  in  fury ;  but  wisdom  to  give  place 
and  space  to  wrath.  It  was  an  excellent  decree  of  Theodosius,  en- 
acted by  the  counsel  of  St.  Ambrose,  that  execution  after  a  severe 
sentence  should  be  deferred  thirty  days  :  "  ut  ira  decocta,  durior 
emendari  possit  sententia,  that  all  heat  of  contention  allayed,  if  need 
require,  the  severity  of  the  censure  might  be  qualified  and  mod- 
erated.   . 

Secondly,  this  may  be  construed  of  our  adversary's  anger  :  for 
as  thunder  and  guns  hurt  not  anything  which  yields  unto  their 
fury,  but  only  that  which  is  hard  and  stiif;  so  the  raging  and  roar- 
ing of  our  foes  are  best  quelled  by  patience.  Turn  to  the  brawling 
cur,  and  he  will  be  more  fierce  ;  but  ride  on  neglecting  him,  and  he 
will  be  soon  be  quiet.     You  may  turn  the  proverb  : 

"  Veterem   injuriam  ferendo  vitas  novam." 
By  enduring  an  old  injury,  you  shun  a  new  one. 

Thirdly,  this  may  be  construed  of  God's  judgment,  and  that 
most  fitly ;  for  to  God  only  vengeance  belongs,  and  he  will  avenge 
our  cause.  The  malicious  man  in  reviling  thee,  doth  treasure  up 
wrath  against  the  day  of  wrath,  and  therefore  give  place  to  God's 
wrath  :  "  Cast  all  your  care  on  him,  for  he  careth  for  you." 

Yea,  but  may  we  not  complain  to  the  magistrate  for  redress  of 
injuries  ?  Yes,  surely,  for  he  is  God's  lieutenant  on  earth,  and 
therefore  the  vulgar  Latin,  "  vosmetipsos  defendentes,"  is  insuffi- 
cient, as  our  divines  have  well  observed :  and  the  Rhemists  have 
well  mended  it,  reading  as  we  do,  <*  revenge,"  or,  "avenge  not  your- 
selves." For  we  may  be  so  wise  as  serpents  in  defending  ourselves, 
however  so  innocent  as  doves  in  ofi'ending  others.  He  that  commits 
his  cause  to  the  magistrate,  gives  place  to  divine  judgment :  for  all 
superior  powers  are  God's  ordinance  :  but  whosoever  avengeth  his 
own  quarrel,  steps  into  the  prince's  chair  of  estate,  yea  God's  own 
seat,  dethroning  both,  and  so  disturbs  heaven  and  earth. 

Here  then  is  no  place  for  duel ;  a  fault  (as  it  is  used  in  England, 
the  Lower  Countries,  especially  France,  where  within  ten  years  six 
thousand  gentlemen  have  been  slain,  as  it  appears  by  the  king's 
pardons,  for  every  punctilio  of  honour,  falsely  so  called,)  against 
not  only  the  rules  of  reason  and  religion  (as  Bernard  notably  : 


THIRD  SUNDAY  AFTER  EPIPHANY.  249 

«  Quis  hie  tain  stupendus  error,  quis  furor  hie  tam  non  ferendus,  nullia 
stipendiis  militare  nisi  aut  mortis  aut  criminis  ?  Nam  occisor  le- 
thaliter  peccat,  et  occisus  seternaliter  perit."  (What  error  is  so 
stupendous,  what  madness  so  insuflFerable  as  this  ?  It  admits  of  no 
conditions  except  to  fight ;  it  is  either  death,  or  crime.  For  the 
slayer  commits  a  deadly  sin,  and  the  slain  perishes  eternally.)  But 
even  against  the  principles  of  that  art. 

As  a  Christian  may  war  in  love,  so  a  Christian  must  jar  in  love; 
so  contend  with  his  adversary  before  the  lawful  judge,  that  the  party 
cast  in  the  suit  may  be  bettered,  if  not  in  his  money,  yet  in  his 
manners,  and  Satan  only  conquered :  "  Ut  qui  vincitur,  simul  vin- 
cat ;  et  unus  tantummodo  vincatur  Diabolus."  Otherwise  when  we 
sue  for  our  right  out  of  rancor  and  malice,  we  commit  not  our  case 
to  God  and  his  deputy  the  Prince,  but  make  them  both  our  depu- 
ties, our  instruments  of  revenge ;  the  which  is  such  an  horrible 
crime,  that  Paul  calls  it  a  "  mystery  of  iniquity,"  2  Thess.  ii.  7. 
I  say,  this  secret  exalting  of  ourselves  above  all  that  is  called  God, 
using  sovereigns  as  servants  in  our  private  quarrels,  is  to  play  the 
Devil  and  the  Pope. 

We  may  not  then  dissemblingly,  but  simply  give  place  to  wrath. 
A  hard  saying,  and  therefore  Paul  doth  sweeten  it  with  a  loving 
term,  ayartfitoi,  dearly  beloved  :  as  if  he  should  speak  thus.  It  is  my 
love,  that  I  write  so  much  against  malice  :  not  for  your  hurt,  but 
for  your  eternal  good.  If  you  will  not  believe  me,  believe  God 
himself,  who  saith  in  his  holy  word,  "  Vengeance  is  mine,  I  will 
repay,  saith  the  Lord.'' 

God  doth  revenge  the  quarrel  of  his  children  upon  the  wicked  in 
this,  and  in  the  world  to  come.  In  this  life,  so  the  children  who 
mocked  his  prophet  Elisha,  were  rent  in  pieces  with  bears,  2  Kings 
ii.  So  when  Jerusalem  had  killed  the  prophets,  and  stoned  such 
as  preached  unto  her.  Almighty  God  was  wroth,  and  sent  for  his 
warriors,  and  destroyed  those  murderers,  and  burnt  up  their  city  : 
Matth.  ii.  7. 

Three  shameless  ruffians  accused  Narcyssus,  a  reverend  and  holy 
bishop,  of  a  most  heinous  crime,  confirming  their  accusation  with 
imprecation  :  the  first  wished  if  it  were  not  so,  that  he  were  burnt : 
the  second,  that  he  might  die  of  the  jaundice:  the  third,  that  he 
might  lose  his  eyes.  And  afterwards  in  process  of  time,  the  first  had 
his  house  set  on  fire  in  the  night,  and  he  with  all  his  family  was 
burnt :  the  second  had  the  jaundice  from  the  crown  of  the  head  to 
the  sole  of  the  foot,  whereof  he  died  uncomfortably :  the  third, 

18 


250  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

seeing  what  was  befallen  these  twain,  repented,  and  confessed  the 
conspiracy  ;  yet  for  all  that  he  lost  his  eyes. 

Earl  Godwin  swearing  at  table  before  the  King,  that  he  did  not 
murder  Alfred,  after  many  words  in  excusing  himself,  said  :  "  so 
might  I  safely  swallow  this  morsel  of  bread,  as  I  am  guiltless  of  the 
deed."  But  so  soon  as  he  had  received  the  bread,  forthwith  he  was 
choked. 

Again,  God  rewards  the  wicked  in  the  world  to  come  ;  '<  Depart 
from  me  ye  cursed  into  everlasting  fire,  prepared  for  the  Devil  and 
his  angels.  For  as  I  was  an  hungered,  and  ye  gave  me  no  meat ;  I 
thirsted,  and  ye  gave  me  no  drink,"  &c.  If  they  shall  be  punished 
who  did  no  good,  how  shall  they  be  tormented  who  render  evil  to 
the  members  of  Christ  ?  If  neglio-ent  Dives  be  tormented  in  hell, 
for  omitting  only  the  works  of  mercy,  what  shall  become  of  violent 
Dives,  for  committing  the  works  of  cruelty  ? 

Some  sinners  are  punished  only  in  this  life,  as  poor  Lazarus,  and 
that  incestuous  Corinthian.  Others  only  in  the  life  to  come,  as  the 
rich  glutton,  who,  while  he  lived,  had  the  world  at  will.  Others  are 
both  tortured  in  this  life  and  tormented  in  the  next ;  as  the  filthy 
Sodomites,  who  for  their  burning  lust,  had  here  "  sulphureum 
ignem,"  and  shall  have  there  "gehennalem  ignem."  Or  as  Sal- 
vianus,  lib.  i.  de  gubernat.  Dei,  God  sent  upon  them  in  his  life, 
"  Gehennam  e  cj^elo."     (Hell  from  Heaven.) 

Wherefore  seeing  Almighty  God  doth  revenge  our  quarrel,  either 
immediately  by  himself,  or  mediately  by  his  ministers  and  warriors, 
even  all  his  creatures  in  Heaven  and  earth  ;  it  is  both  faithless  and 
fruitless  for  ourselves  to  right  ourselves.  It  is  faithless  not  to  be- 
lieve that  the  Lord  will  deal  with  us  according  to  his  word,  who 
promised  by  the  mouth  of  his  holy  prophet :  "  With  thine  eyes 
shalt  thou  behold  and  see  the  reward  of  the  ungodly."  Fruitless, 
for  as  much  as  it  is  a  fearful  thing  to  fall  into  the  hands  of  the 
living  God,  whose  liitle  finger  is  heavier  than  our  whole  hand. 

"If  it  be  possible,  so  much  as  in  you  is,  live  peaceably  with  all 
men."  We  must  seek  peace,  yet  under  these  conditions  ;  If  it  be 
possible,  and  as  much  as  in  us  is.  For  we  cannot  have  peace  with 
some  men;  and  we  may  not  have  peace  in  some  matters.  See  Ser. 
on  the  first  lesson  for  the  next  Sunday,  joined  to  the  Gospel  and 
Epistle. 

"  If  thine  enemy  hunger,  feed  him."  There  are  degrees  of  love  ; 
"  Do  good  to  all  men,  especially  to  them  which  are  of  the  house- 
hold of  faith."  Among  the  faithful,  the  nearest  ought  to  be  dearest 
unto  us  ;  a  wife,  father,  child,  ally,  neighbour,  friend,  is  to  be  re- 


THIRD    SUNDAY   AFTER   EPIPHANY.  251 

spected  more  (^cseteris  paribus)  than  a  stranger  or  an  enemy  : 
yet  in  case  of  necessity,  thou  must  feed  thy  foe,  blessing  him  that 
did  curse  thee.  By  the  civil  laws,  he  that  bequeaths  a  man  nourish- 
ment, intends  he  should  have  bed  and  board,  apparel  and  dwelling. 
"  Alimentis  legatis,  cibaria  et  vestitus  et  habitatio  debentur."  In 
like  sort,  God  enjoining  us  in  his  Testament  and  last  Will  to  feed 
our  enemies,  includes  also,  that  we  must  harbour  them,  and  clothe 
them,  and,  according  to  their  several  necessities,  every  way  relieve 
them. 

"In  so  doing  thou  shalt  heap  coals  of  fire  upon  his  head.''  I 
find  two  constructions  of  these  words  ;  one  bad,  another  good.  It 
is  a  senseless  sense,  to  say  by  well  doing,  thine  enemy  not  deserving 
it,  thou  shalt  heap  coals  of  fire  upon  his  head  ;  increase  God's  heavy 
judgments  against  him.  Our  Apostle's  intent  is  to  move  men  unto 
charitable  works  even  toward  their  enemies  :  hereby  to  do  them 
good  and  to  purpose  the  same.  But  if  that  were  the  meaning,  Paul 
should  teach  us  how  to  be  revenged  ;  and  in  show  of  doing  kindness, 
to  work  mischief ;  pretending  good,  intending  evil. 

The  better  construction  is  :  In  so  doing,  thou  shalt  either  con- 
found, or  convert  thine  adversary.  Confound  him  in  his  conscience, 
making  him  acknowledge,  that  thou  art  more  religious,  and  more 
nobly  minded  than  himself.  So  when  Saul  understood  of  David's 
honest  and  honourable  carriage  toward  him,  he  instantly  brake  forth 
into  this  ingenuous  confession  ;  "  thou  art  more  righteous  than  I, 
for  thou  hast  rendered  me  good,  and  I  have  rendered  thee  evil." 
Or  else  thou  shalt  convert  him  to  thyself.  For  "  love  is  strong  as 
death,  the  coals  thereof  are  fiery  coals,  and  a  vehement  flame." 
There  is  no  greater  provocation  to  love,  than  prevention  in  love. 
"  Nimis  enim  durus  animus,  qui  dilectionem,  etsi  nolebat  impen- 
dere,  nolit  rependere."  Kind  respect  to  thy  foe,  shall  blow  the 
coals  of  his  afl'ection,  and  inflame  his  love  toward  thee. 

"  Be  not  overcome  of  evil."  We  must  have  patience  when  we 
cannot  have  peace,  so  we  shall  be  more  than  conquerors,  overcom- 
ing without  resistance,  which  is  the  most  noble  kind  of  victory :  or 
overcome  evil  with  goodness  ;  that  is,  make  the  wicked  good  by  thy 
good  example.  "  Probum  ex  improbo  redde."  For  as  Augustine 
from  Seneca,  "  diligendi  sunt  mali,  ut  non  sint  mali."  We  must 
manifest  our  love  to  the  wicked  in  winning  them  to  God,  not  in 
fostering  or  flattering  them  in  their  folly. 


252  THE    OFFICIAL    CALENDAR    OF   THE   CHURCH. 


THE  GOSPEL. 

Matthew  viii.  1. — ^^When  He  was   come  down  from  the 
Mountain,'"  ^c. 

"  Down  from  the  mountain."  He  came  first  instructing  hia 
disciples,  and  after,  descending  to  the  capacities  of  the  people. 
Teaching  all  teachers  hereby,  to  deliver  high  points  unto  the  learned, 
and  plain  principles  to  the  simple.  "  Doctores  ascendunt  in  mon- 
tem,  ubi  perfectioribus  excellentia  prsecepta;  descendunt  autem, 
cum  inferioribus  leviora  demonstrant." 

"  Behold  a  leper."  In  Christ,  preaching  and  practice  meet 
together.  So  soon  as  he  had  said  well,  he  proceeds  for  the  confirma- 
tion of  his  doctrine  to  do  well ;  acting  good  works  and  great  works : 
good  works  of  mercy,  great  works  of  miracle  ;  of  mercy  in  helping, 
of  mercy  in  healing  a  leprous  man  present,  and  a  palsy  man  absent. 
Intimating  hereby,  that  it  is  not  enough  to  talk  of  God's  ways,  ex- 
cept we  walk  in  his  paths,  and  manifesting  Himself  to  the  world, 
that  he  was  the  Messiah  of  the  world.  As  if  he  should  argue  thus  : 
If  you  believe  not  my  words,  yet  credit  me  for  my  wonders.  "  I 
make  the  blind  to  see,  the  deaf  to  hear,  the  lame  to  go."  I  cure  all 
kind  of  diseases,  even  with  the  least  touch  of  my  finger,  and  least 
breath  of  my  mouth.     "  I  heal  the  leper,  I  hear  the  centurion.'' 

The  leper  was  a  Jew,  the  centurion  a  Gentiles ;  the  leper  poor, 
the  centurion  rich ;  the  leper  a  man  of  peace,  the  centurion  a  man 
of  war.  Insinuting  hereby,  that  God  is  no  accepter  of  persons  ; 
but  that  his  benefits  indifierently  belong  to  men  of  all  nations,  and 
all  fashions. 

"  In  Christ  there  is  neither  Jew  nor  Grecian,  neither  bond  nor 
free."  Yet  Christ  did  first  cure  the  Jew,  then  the  Gentile.  For 
salvation  was  ofi'ered,  first,  to  the  Jews  ;  he  touched  the  Jew,  but 
cured  the  Gentile  with  his  word.  He  visited  Jerusalem  in  his  own 
person,  but  healed  other  nations  by  the  preachers  of  his  Gospel. 

T     xi      T  C  Weakness  of   his  body :  «  Sick,  and  sick  of  a 

In  the  Leper  V  j  ^ 

two   things    are,)       'P^"'^'  .  j,^.^^^ 

Adoration. 
Virtues  of  his  mind  :  /  Wisdom. 


'6 
remarkable :  the 


Patience. 
Confession. 


THIRD    SUNDAY   AFTER    EPIPHANY.  '  253 


T    rM   '  .    ^      .       .^  •         \  Mercv ;  that  would  so  readily. 
In  Christ  also  two  things    ^  ,^.  , '^    ^i    ,       ,,  .,  ^^  ■ 

,  . ,       1     1  •         s  Might ;  that  could  so  easily  cure  this 

distressed  lazar. 


are  to  be  considered :  his 


"  A  leper."  All  weakness  originally  proceeds  from  wickedness; 
either  from  some  defect  in  our  conception,  or  disorder  in  our  con- 
versation :  as  Mephibosheth  had  his  lameness  by  falling  from  his 
nurse  :  so  every  man  his  sickness  by  falling  from  the  Lord.  Christ, 
who  was  free  from  sin,  was  also  free  from  sickness  :  but  unto  men, 
carrying  about  them  bodies  of  sin,  diseases  are  as  it  were  a  sermon 
from  Heaven,  where  Almighty  God  accuseth  of  sins,  and  shows  his 
wrath  against  sinners. 

But  the  condition  of  a  leper,  as  we  read  in  the  Law,  was  of  all 
other  sick,  most  insupportable.  First  he  must  live  alone,  separated 
from  the  fellowship  of  God's  people,  as  unworthy  to  come  into 
clean  company.  Secondly,  he  did  wear  four  marks  to  be  known 
by ;  his  garments  torn,  his  head  bare,  his  mouth  covered,  and  he 
must  cry,  I  am  unclean,  I  am  unclean.  For  grief  whereof,  assuredly 
some  pined  away ;  being  forlorn  in  their  sorrow,  destitute  of  all 
good  comfort  and  company.  Yet  this  leper,  endued  with  a  lively 
faith,  is  not  hopeless,  howsoever  hapless.  For  he  comes,  and  saith 
unto  the  great  Physician  of  the  world  ;  "Lord,  if  thou  wilt,  thou 
canst  make  me  clean  :"  though  he  knew  that  his  sickness  in  the 
world's  eye  was  incurable,  yet  he  did  believe  that  unto  God  nothing 
is  impossible.  He  felt  his  own  misery  to  be  great,  yet  hoped  Christ's 
mercy  was  more  great :  and  therefore  comes  unto  him  (as  Ludol- 
phus  aptly)  "Non  tam  passibus  corporis  quam  fide  cordis  :"  If  thou 
wilt,  thou  canst.     A  strong  faith  in  a  weak  body. 

Faith  comes  by  hearing  :  and  the  reason  why  this  leper  extra- 
ordinarily desired  to  hear  Christ,  and  hear  of  Christ,  was  his  un- 
clean disease  :  so  that  the  weakness  of  his  body,  brought  him  unto 
the  Physician  of  his  soul.  Note  then  here  with  Paul,  "  that  all 
things  happen  for  the  good  of  such  as  are  good."  It  was  good 
for  David  that  he  was  in  trouble ;  good  for  Naaman  that  he  was  a 
leper  ;  for  his  uncleanness  brought  him  unto  the  prophet,  and  the 
prophet  brought  him  unto  the  saving  knowledge  of  the  true  God. 
It  was  good  for  Paul  that  he  was  buffeted  by  Satan,  for  otherwise 
peradventure  through  abundance  of'  revelations  he  would  have 
buffeted  God. 

Of  all  herbs  of  the  garden  (as  one  wittily)  rue  is  the  herb  of 
grace.  Many  times  our  woe  doth  occasion  our  weal ;  for  as  pride 
doth  breed  sores  of  salves,  so  faith  on  the  contrary  doth  often  make 


254  THE    OFFICIAL   CALENDAR   OF    THE    CHURCH. 

salves  of  sores,  altogether  renouncing  her  own  merit,  and  wholly 
relying  upon  Christ's  mercy. 

The  second  virtue  to  be  considered  as  a  fruit  of  his  faith,  is 
adoration ;  a  spiritual  fee  for  a  spiritual  Physician  ;  as  the  bodily 
doctor  must  be  paid,  so  the  ghostly  prayed.    He  therefore  worships 

C  Thought. 
Christ,  and  that  with  all  humbleness  of  ^  Word. 

(  Deed. 

He  comes  to  Christ  as  a  vassal  to  his  lord :  "  Lord,  if  thou  wilt 
thou  canst."  Out  of  the  abundance  of  the  heart  the  mouth  speak- 
eth :  and  therefore  believing  in  his  heart  that  Christ  was  the  Lord, 
willing  and  able  to  help,  confesseth  it  also  with  his  mouth  :  If  it  be 
for  my  good,  I  am  sure  thou  wilt:  and  I  believe  thou  canst ;  attri- 
buting all  to  Christ's  might  and  mercy,  nothing  to  his  own  either 
worth  or  woe. 

Uttering  this  also  with  humble  gesture.  For  as  St.  Mark  re- 
ports, he  kneeled,  and  as  St.  Luke,  he  fell  on  his  face :  teaching  us 
in  prayer  to  fall  down  and  kneel  before  the  Lord  our  Maker.  He 
that  worships  God  irreverently,  shows  himself  not  a  Christian,  but 
a  Manichee ;  who  thought  God  made  the  soul,  but  not  the  body. 

{Place  :  not  pressing  to  Christ  on  the 
Mount,  but  expecting  hin  in  the 
11  ^         o 

m-  \   •    .  ,'         r^i     '   .   '      1  ■ 

lime  :  not  interrupting  Christ  in  his 
sermon,  or  disturbing  his  auditory. 
Person  :  speaking  in  a  succint  style. 

"Lord,  if  thou  wilt  thou  canst  make  me  clean."  Giving  us  to 
understand,  that  in  suing  unto  men  which  are  wise,  and  in  praying 
God  who  is  wisdom,  we  need  not  use  many,  but  pithy  words.  See 
Gospel,  Dom.  2,  quadrages. 

The  fourth  virtue  is  his  patience,  who  was  content,  notwith- 
standing his  extreme  misery,  to  stay  God's  leisure,  and  Christ's 
pleasure :  First,  seeking  the  kingdom  of  God,  and  then  desiring  that 
other  things  might  be  cast  upon  him.  In  the  first  place  giving  God 
glory,  "Lord,  if  thou  wilt,  thou  canst."  In  the  second,  praying  for 
his  own  good:  "  Make  me  clean ;"  not  as  I  will,  but  as  thou  wilt,  0 
Lord :  prescribing  neither  the  time  when,  nor  place  where,  nor 
manner  how,  but  referring  all  to  Christ,  possessing  his  soul  with 
patience. 

The  last  virtue  to  be  regarded  in  this  leper,  is  confession.  He  knew 


THIRD    SUNDAY    AFTER    EPIPHANY.  255 

the  Pharisees  hated  and  persecuted  all  such  as  confessed  Christ :  yet 
he  calls  him  Lord,  and  worships  him  as  a  Lord,  and  proclaims  him 
in  the  presence  of  much  people,  to  be  the  Lord.  It  is  well  observed, 
that  God's  omnipotent  power  and  infinite  mercies  are  the  two  wings 
of  our  devotion,  whereby  faith  in  the  midst  of  all  trouble  mounts 
into  heaven.  Here  the  leper  acknowledgeth  openly  Christ's  omni- 
potency :  for  he  saith  not,  entreat  God  to  make  me  clean,  but  "  if 
thou  wilt  thou  thyself  canst ;  and  therefore  thou  art  the  very  Christ:" 
neither  doth  he  doubt  of  his  mercy,  for  he  saith  not,  make  me  clean, 
but,  "  if  thou  wilt,  make  me  clean."  It  is  enough  to  show  my  need, 
I  commit  the  rest  to  thy  cure,  to  thy  care.  Thou  canst  do  whatso- 
ever thou  wilt,  and  thou  wilt  do  that  which  shall  be  most  for  my 
good  and  thy  glory. 

This  may  teach  us  how  to  confess  our  wickedness  to  God,  as  also 
to  profess  his  goodness  unto  men.  Our  wickedness  unto  God :  for 
as  Seneca  truly,  "Prima  sanitatis  pars  est  velle  sanari:"  The  first 
stepun  to  health  is  to  be  desirous  of  help.  "  Ipse  sibi  denegat  curam, 
qui  suam  medico  non  publicat  causam."  (He  refuses  to  be  cured,  who 
does  not  tell  his  case  to  the  physician.)  Our  sins  are  a  spiritual 
uncleanliness  and  leprosy,  defiling  the  whole  body,  making  our  eyes 
to  lust,  our  mouth  to  curse,  our  tongue  to  lie,  our  throat  an  open 
sepulchre,  our  hands  nimble  to  steal,  our  feet  swift  to  shed  blood. 
It  is  therefore  necessary  we  should  manifest  unto  Christ  our  sores, 
that  they  may  see  them,  and  search  them,  and  salve  them. 

Again,  by  this  example,  we  may  learn  to  profess  the  faith  of 
Christ  openly,  though  the  kings  of  the  earth  stand  up,  and  the  rulers 
take  counsel  against  the  Lord,  and  against  his  anointed.  Others 
haply  think  so,  but  dare  not  say  so.  Some  peradventure  say  so, 
though  they  think  not  so  :  but  I  believe  as  I  speak,  and  speak  as  I 
believe;  "  Lord,  if  thou  wilt,  thou  canst  make  me  clean." 

Hitherto  concerning  the  patient ;  I  come  now  to  the  Physician, 
in  whom  two  things  are  observable : 

1.  His  mercy,  who  would  so  readily. 

2.  His  might,  who  could  so  easily  cure  such  an  incurable  leprosy. 
"And  Jesus  put  forth  his  hand."     He  granted  that  cheerfully, 

which  the  leper  desired  earnestly.  The  leper  said,  "If  thou  wilt," 
and  Christ  answereth,  "  I  will,"  and  as  I  will,  I  say,  "  be  thou  clean ;" 
and  as  I  say,  I  do;  "his  leprosy  was  immediately  cleansed :'  he 
spake  the  word,  and  it  was  done  ;  he  commanded,  and  it  was 
efi"ected,  even  with  little  moving  of  his  lips,  and  touch  of  his  finger. 
Here  then  is  comfort  for  the  distressed  soul :  The  leper  calls,  and 
Christ  heals  him  ;  the  centurion  comes,  and  Christ  helps  him.   Other 


256  THE   OFFICIAL    CALENDAR    OF    THE    CHURCH. 

physicians  are  deceived  often  themselves,  and  often  deceive  others ; 
and  therefore  we  venture  much,  when  we  trust  them  a  little.  The 
best  physic  (as  one  said)  is  to  take  no  physic :  but  if  we  commit  our 
cause  to  this  heavenly  Doctor,  our  venture  is  without  all  peradven- 
ture :  for  he  cureth  all  that  calleth  upon  him,  and  easeth  all  that 
come  unto  him. 

"Jesus  put  forth  his  hand  and  touched  him."  (Extendens  ma- 
num  suam)  "quod  fuit  liberalitatis  contra  avaros :"  "extending  his 
hand,"  this  was  an  example  of  liberality,  against  the  avaricious : 
(tetigit  eum)  "quod  fuit  humilitatis  contra  superbos,"  "  he  touched 
him,"  this  was  an  example  of  humility,  for  the  proud:  (dicens  volo) 
"quod  fuit  pietatis  contra  invidos,"  "saying,  I  will,"  this  was  an 
instance  of  piety,  against  his  enemies  :  (mundare)  "  quod  fuit  potes- 
tatis  contra  incredulos,"  "  be  whole,"  an  instance  of  power,  for  the 
incredulous. 

It  was  unlawful  to  touch  a  leper,  as  we  find.  Lev.  xiv.  In  that 
therefore  Christ  touched  here  this  leper,  he  shows  himself  to  be 
greater  than  Moses,  above  the  Law.  When  Elisha  cured  Naaman, 
he  did  not  put  his  hand  on  the  place,  because  he  was  subject  unto 
the  Law  ;  but  Christ  touched  this  leper  as  being  Sovereign  of 
the  Law.  So  Chrysostom,  Ambrose,  Theophylact,  Ludolphus,  and 
almost  all  others  upon  the  place. 

Secondly,  note  with  Melancthon,  that  moral  duties  are  to  be  pre- 
ferred before  ceremonial  offices ;  and  therefore  Christ  neglects  a 
ceremony  to  save  his  brother,  and  that  according  to  God's  own  com- 
mandment, "  I  will  have  mercy,  not  sacrifice."  The  best  gloss  upon 
the  Gospel  is  faith,  and  the  best  exposition  of  the  Law  is  love. 
Christ  therefore  did  offend  the  sound  of  the  law,  but  not  the  sense. 

Thirdly,  this  intimates  that  Christ  was  homo  veru8,  and  yet  not 
homo  merus;  a  very  man  in  touching,  but  more  than  a  mere  man 
in  healing  with  a  touch.  Ambrose  pithily :  "  Volo  dicit  propter 
Fotinum,  imperat  propter  Arium,  tangit  propter  Manichaeum."  lie 
did  touch  the  leper  to  confute  Manichaeus,  denying  him  to  be  the 
very  man ;  he  did  use  the  imperative  mood,  "be  thou  clean,"  to 
confound  Arius,  denying  him  to  be  very  God. 

Fourthly,  observe  with  Cyrillus  of  Alexandria,  the  preciousness 
of  Christ's  humanity,  the  which  united  to  the  Godhead,  is  the  sole 
salve  of  all  our  sores ;  his  rags  are  our  robes,  his  crying,  our  re- 
joicing, his  death,  our  life,  his  incarnation  our  salvation. 

Fifthly,  with  Aquine,  to  demonstrate  that  himself  and  none  other 
cured  him,  because  himself  and  none  other  touched  him. 

Sixthly,  with  Calvin  and  Marlorat,   Christ's  humility,  who  did 


THIRD  SUNDAY  AFTER  EPIPHANT.  257 

vouchsafe  not  only  to  talk  with  the  leper,  but  also  to  touch  the  leper. 
According  to  this  example,  we  must  learn  not  to  loathe  any  Lazarus, 
as  the  rich  glutton  in  the  Gospel,  but  rather  (as  it  is  reported  of 
Elizabeth,  the  king's  daughter,  of  Hungary)  to  make  medicines  for 
his  maladies,  and  plasters  for  his  wounds :  in  humanity  to  relieve 
the  distressed,  in  humility  to  kiss  the  very  feet  of  the  poor.  As 
Christ  stretched  out  his  hand  to  the  leper,  so  we  should  put  forth 
our  hand  to  the  needy.  "  Let  not  thine  hand  (saith  the  wise  man) 
be  stretched  out  to  receive,  and  shut  when  thou  shouldst  give." 

Lastly,  with  Tertullian  and  others,  how  Christ  in  this  action  re- 
spected not  the  letter,  but  the  meaning,  which  is  the  soul  of  the  law. 

Now  the  reason  of  the  law  forbidding  the  clean  to  touch  the  un- 
clean, was  lest  hereby  they  should  be  polluted.  But  Christ  could 
not  be  thus  infected ;  he  therefore  touched  the  leper,  not  to  receive 
hurt,  but  to  give  help  :  so  the  text  of  Paul  is  to  be  construed  ;  "hos 
devita."  (Shun  these,)  2  Tim.  iii.  5. 

The  novice  may  not  be  familiar  with  an  old  subtle  fox ;  but  a 
judicious  divine  may  confer  with  a  heretic,  not  to  pervert  himself, 
but  to  convert  his  adversary :  Christ  may  touch  a  leper,  if  it  be  to 
heal  him :  and  the  minister  of  Christ  may  teach  an  heretic,  if  it  be 
to  win  him,  and  not  to  wound  the  truth. 

"  I  will,  be  thou  clean."  « I  will,"  if  God  will,  is  the  style  of 
man,  our  will  being  subordinate  to  God's  decrees,  in  whom  we  live, 
and  move,  and  have  our  being.  But  "I  will,"  is  the  style  of  God 
only,  who  doeth  whatsoever  pleaseth  him,  in  heaven,  in  earth,  in 
sea,  Psal.  cxxxv.  6.  The  commanding  term  then,  "I  will,"  and 
imperative  mood,  "  be  thou  clean,"  (except  we  read  the  text  with  the 
spectacles  of  Arius)  evidently  prove,  that  Christ  is  God  Almighty. 

"And  immediately  his  leprosy  was  cleansed."  This  amplifieth 
exceedingly  Christ's  greatness  and  goodness :  first,  in  that  he  cured 
this  unclean  person  thoroughly,  then  in  that  he  cured  him  quickly ; 
for  in  all  our  suits  unto  men,  we  desire  two  things  especially,  that 
they  deal  soundly  and  roundly.  Christ  dealt  so  soundly  with  this 
leper,  as  that  he  did  expose  his  cure  to  the  censures  even  of  his 
adversaries  the  priests,  of  all,  most  ready  to  cavil  at  his  carriage, 
and  mock  his  miracle :  so  roundly,  so  speedily,  that  whereas  ordi- 
nary pJhysic  must  have  time  for  operation,  his  extraordinary  medi- 
cine wrought,  as  the  text  saith,  "  immediately,"  instantly. 

"  Jesus  said  unto  him,  tell  no  man."  St.  Mark  reports  that  this 
leper  instantly  published  the  matter,  and  that  in  such  sort,  that 
Jesus  could  not  openly  enter  into  the  city,  but  was  without  in  desert 
places,  and  yet  people  came  to  him  from  every  quarter.    Here  then 


258  THE    OFFICIAL    CALENDAR    OF    THE    CHURCH. 

a  question  is  made,  whether  it  was  a  fault  in  the  leper  or  no,  thus 
to  divulge  the  miracle  ?  For  Isaiah  would  have  men  declare  God's 
works  among  the  people.  David  wished  often,  "  0  that  men  would 
therefore  praise  the  Lord  for  his  goodness  !"  And  Christ  himself 
thy  way  home  to  thy  friends,  and  show  them  what  great  things 
said  unto  another,  whom  he  cured,  in  the  6th  of  St.  Mark ;  "  Go 
the  Lord  hath  done  to  thee."     Ludolphus  answers  by  distinction, 

(    Cautelae. 
affirming  that  there  is  triplex  prceceptum,    <  Probationis. 

(   Obedientise. 

C    Obligationis.  C    Obligation. 

Or,  as  Helvetius,    <    Tentationis.         Precepts  of  \   Trial. 

i   Instructionis.  '   Instruction. 

All  the  positive  laws  of  God  are  obligatory  ;  the  commandments 
affirmative  bind  "  semper,"  and  the  negative  "  semper,  et  ad  semper." 
The  probatory  precepts  are  to  try  us  only.  So  God  commands 
Abraham  to  kill  Isaac,  intending  hereby  not  to  destroy  the  son,  but 
to  try  the  father.  Admonitory  precepts,  as  here  Christ  commanded 
the  leper  to  tell  no  man  :  hereby  teaching  us  in  him  to  shun  vain- 
glory ;  for  so  most  interpreters  expound  it. 

This  distinction  is  insufficient :  as  having  no  firm  ground  in  the 
Bible.  For  when  Almighty  God  enjoins  a  particular  command,  for 
the  trial  of  his  people,  contrary  to  the  general  scope  of  his  law,  he 
doth  at  that  instant  dispense  with  the  general,  and  the  particular 
only  binds;  as  in  the  sacrificing  of  Isaac,  "  Offer  thy  son,"  was  an 
exemption  at  that  time  from  the  law,  "  Thou  shalt  not  kill." 

And  as  for  admonitory  precepts,  how  did  this  leper  infallibly  know 
that  Christ's  command,  "  tell  no  man,"  was  rather  an  instruction 
for  others,  than  a  prohibition  unto  himself?  Where  seeing  all  Christ's 
injunctions  bind,  I  subscribe  unto  their  opinion,  who  think  this  leper 
offended  in  publishing  abroad  Christ's  benefit,  notwithstanding  he 
did  it  affectionately,  and  zealously.  For  we  must  give  thanks  unto 
God,  not  as  we  will,  but  as  he  will :  Deuteronomy  iv.  1 ;  John  ii.  5. 

Hence  we  may  learn  to  temper  our  zeal  with  knowledge  and  obe- 
dience :  for  "  obedience  is  better  than  sacrifice,''  1  Sam.  xv.  22. 

If  any  demand  why  Christ  would  have  this  miracle  concealed :  I 
answer  with  Paul ;  "  0  man,  who  art  thou  which  disputes  against 
God  ?"  "  If  thou  dispute  with  him,  thou  canst  not  answer  one  thing 
of  a  thousand :"  but  he  can  render  a  thousand  answers  unto  this 
frivolous  objection.     As  first,  that  there  is  a  time  for  all  things;  a 


THIRD  SUNDAY  AFTER  EPIPHANY.  259 

time  wherein  Christ  would  be  thoroughly  known,  and  a  time  wherein 
he  would  not  be  known,  because  his  hour  was  not  yet  come. 

Secondly,  "  Non  erat  necesse,  ut  sermone  jactaret,  quod  corpore 
preeferebat :"  It  was  needless  to  publish  the  miracle,  seeing  his  whole 
body  made  clean,  was  as  it  were  turned  all  tongue  to  tell  it. 

Thirdly,  it  was  absurd  that  the  leper  should  boast  he  was  clean, 
before  he  was  judged  to  be  clean.  Therefore  Christ  saith  in  the 
next  clause,  "Go  and  show  thyself  unto  the  priest :"  and  then  being 
adjudged  clean,  tell  whom  thou  wilt. 

"Show  thyself  unto  the  priest."  Interpreters  observe  divers 
reasons  of  this  command.  First,  to  confirm  the  truth  of  the  miracle, 
when  as  the  leper  according  to  law  shall  be  judged  clean. 

Secondly,  that  the  leper  might  enjoy  the  benefit  of  his  cure :  for 
he  might  not  enter  into  the  city  before  the  priest  had  pronounced 
him  clean. 

Thirdly,  to  condemn  the  priests,  who  taught,  that  Christ  was  not 
an  observer,  but  rather  a  transgressor  of  the  law. 

Fourthly,  that  as  the  law  doth  witness  of  Christ,  and  all  the 
sacrifices  are  types  of  Christ :  so  likewise  the  priests,  expounders  of 
the  law,  might  also  witness,  that  Christ  is  the  true  Messiah  of  the 
world  ;  that  seeing  this  miracle,  they  might  believe ;  or  in  not  be- 
lieving, be  left  inexcusable. 

Fifthly,  to  magnify  the  calling  and  office  of  the  priests,  howsoever 
they  were  wicked  wretches.  Hereby  teaching  us  not  to  vilify  that 
holy  profession  for  the  faults  and  infirmities  of  some ;  Judas  crept 
in  among  the  twelve. 

Lastly,  by  this  example,  instructing  us  to  do  the  greatest  right 
unto  those  who  do  us  the  most  wrong.  Go  to  the  priests,  albeit 
they  be  thy  mortal  enemies,  and  do  that  respect  which  is  incident  to 
their  places  and  persons. 

Here  the  Gospel  and  Epistle  meet.  Christ  did  not  render  evil 
for  evil,  but  overcame  evil  with  goodness ;  providing  things  honest, 
not  only  before  God,  but  also  in  the  sight  of  all  men  ;  avenging  not 
himself,  but  giving  place  to  wrath,  having  peace  so  far  as  might  be 
with  all  men. 

-  The  papists  upon  this  clause  build  auricular  particular  confession 
unto  the  priest.  The  leper  ought  to  show  himself  unto  the  priest  of 
the  Old  Testament :  ergo,  the  sinner  infected  with  spiritual  leprosy 
must  confess  himself  unto  the  priest  of  the  New  Testament. 

Answer  is  made,  that  an  argument  drawn  from  allegories  and 
similitudes  is  of  little  or  no  force,  except  it  be  seconded  by  some 
other  evident  text,  whose  natural  and  proper  sense  is  agreeable 


260  THE    OFFICIAL   CALENDAR    OF   THE    CHURCH. 

thereunto :  but  there  is  no  such  place,  ■which  either  expresseth  or 
implieth  auricular  popish  confession,  and  therefore  "quod  non  lego, 
non  credo,"  (what  I  do  not  read,  I  do  not  credit). 

M.  Harding  saith,  that  auricular  confession  is  God's  ordinance : 
but  when  he  comes  to  the  point,  his  only  confirmation  is  his  own 
bare  affirmation  :  "  We  tell  them  that  confession  is  an  institution  of 
God,  and  not  of  man  :"  as  if  his  tale  should  stand  for  Gospel,  in 
whom  are  found  so  many  legends,  and  legions  of  lies. 

Panormitan  confesseth  honestly,  that  it  is  not  a  divine  constitu- 
tion, but  a  human  tradition  :  and  Maldonate  writes  plainly,  that 
many  Catholics  are  of  the  same  opinion,  as  namely  Scotus  among 
the  schoolmen,  and  the  expounders  of  Gratian  among  the  Canonists. 

If  then  a  tradition,  of  what  antiquity  ?  Beatus  Rhenanus,  a  Po- 
pish doctor,  avoweth  in  his  notes  upon  Tertullian's  book  de  Poeni- 
tentia,  that  this  kind  of  confessing  was  unknown  in  the  days  of 
Tertullian,  who  lived  about  three  hundred  years  after  Christ :  and 
it  is  noted  in  the  gloss  upon  the  decrees,  and  by  Peter  Lombard, 
that  it  was  not  used  in  S.  Ambrose's  time,  who  lived  four  hundred 
years  after  Christ.  Erasmus,  an  indifferent  man,  affirms  peremp- 
torily, that  this  manner  of  confessing  to  the  priest  secretly,  was  not 
as  yet  ordained  in  Jerome's  age.  The  Greek  Church,  as  Theodorus 
writes,  hath  no  such  custom.  M.  Harding  himself  is  constrained 
against  his  will,  to  confess  that  the  terms  of  auricular  and  secret 
confession  are  seldom  mentioned  in  the  Fathers.  A  greater  clerk 
than  he,  saith  never,  in  old  time. 

We  may  then  justify  Calvin's  challenge,  lib.  3.  Institut.  cap.  4. 
sect.  7.  that  auricular  popish  confession,  was  not  practised  in  the 
Church,  until  twelve  hundred  years  after  Christ,  instituted  first  in 
the  Lateran  Council,  under  Innocentius  the  Third. 

We  read  that  there  was  in  the  Primitive  Church,  a  godly  disci- 
pline, that  such  persons  as  were  notorious  sinners,  were  put  to  open 
penance,  and  that  by  the  direction  of  the  bishop  or  pastor:  and 
such  as  voluntarily  desired  to  make  public  satisfaction  for  their 
offences,  used  to  come  unto  the  bishops  and  priests,  as  unto  the 
mouth  of  the  congregation.  But  this  confession  was  not  constrained, 
but  voluntary ;  not  private,  but  public  :  yet  hence  the  priests  abusing 
the  people's  weakness,  took  their  hint,  to  bring  in  auricular  confes- 
sion upon  peril  of  damnation.  A  cunning  invention  to  discover  the 
mysteries  of  all  states,  and  all  men,  and  to  enrich  that  covetous  and 
ambitious  See  :  for  confessions  evermore  make  work  for  indulgences, 
and  indulgences  are  a  great  supporter  of  the  triple  crown. 

The  papists  in  this  case  fly  from  the  Scriptures  unto  the  Councils, 


THIRD  SUNDAY  AFTER  EPIPHANY.  '  261 

from  the  Councils  unto  the  Fathers,  and  from  the  Fathers  unto  their 
last  starting  hole,  miracles.  Auricular  confession  is  God's  ordinance 
(saith  Bellarmine)  because  God  hath  wrought  many  miracles  at 
auricular  confession.  It  is  answered  aptly,  that  David  saith  not, 
thy  wonder,  but  thy  Word  is  a  lantern.  Scripture  without  miracles 
are  a  good  warrant ;  but  miracles  without  text,  are  insufficient :  for 
they  were  wrought  by  false  prophets  in  old  time,  by  false  teachers 
in  our  days. 

It  is  observed  by  Tully,  that  bad  orators  instead  of  reasons  use 
exclamations :  and  so  Bellarmine,  for  want  of  arguments,  is  fain  to 
tell  a  tale  or  two  related  by  Bonaventura,  Antoninus,  and  our  good 
countryman  Alanus  Copus  ;  all  which  is  no  more,  but  "ask  my  fellow 
whether  I  be  a  thief." 

That  private  confession,  as  it  is  used  among  the  papists,  is  neither 
necessary  nor  possible  ;  see  Calvin.  Institut.  lib.  3.  cap.  4.  Jewel 
defence  Apolog.  part.  2,  cap.  8,  division  2.  D.  Morton  Apolog. 
Catholic,  part.  1.  cap.  64.  Master  White,  Way  to  the  True  Church, 
pp.  157,  276,  227. 

"  Offer  the  gift."  For  the  labourer  is  worthy  of  his  hire.  This 
is  a  witness  to  the  priests,  that  is,  their  right  and  due  by  law.  Yea, 
though  a  priest  do  not  labour,  yet  we  must  give  unto  Caesar  the 
things  which  belong  unto  Caesar,  and  unto  God  the  things  which 
appertain  to  God :  the  public  ministry  must  be  maintained,  although 
the  ministers  be  never  so  weak,  never  so  wicked. 

"  And  when  Jesus  was  entered  into  Capernaum,  there  came  unto 
him  a  centurion."      This  miracle  doth  second  the  first. 

Performing   that  fully,  which  the    centurion 

desired  faithfully  ;  "  his  servant  was  healed 

in  the  same  hour  :"  verse  13. 

Fact  of    1  Promising  farther  also,  that  other  Gentiles, 

Christ :    A       even  from  all  the  quarters  of  the  world,  shall 

In  it    ^  J       come  unto  him,  and   "  rest  with  Abraham, 

observe  \  f       Isaac  and  Jacob,  in  the  kingdom  of  heaven," 

the  I  verse  11. 

„  ,  ,     „  r  Persuading  Christ  to  cure  his  servant,  verse 
Faith  of  \    5   g 

e  cen-  <Digguading  Christ  to  come  into  C  unfit, 
urion  :     /      j^.^  house  because  it  was      ^  unnecessary. 

Unfit ;  "  I  am  not  worthy  that  thou  shouldest  come  under  my 
roof."  Surely,  this  captain  was  a  man  of  great  worth,  a  devout 
man,  for  he  builded  a  synagogue  ;  a  good  man  to  the  common- 


262  THE   OFFICIAL    CALENDAR    OF   THE    CHURCH. 

wealth  -wherein  lie  lived,  one  that  loved  the  nation  of  the  Jews,  a 
man  of  such  a  faith  as  that  Christ  found  none  so  great  in  all  Israel, 
verse  10,  a  loving  master  to  his  servants,  as  this  act  declares,  a  man 
of  command  and  authority,  verse  9,  yet  this  great  worthy  confesseth 
himself  unworthy ;  like  the  wheat-ear  which  hangs  its  head  down 
lowest,  when  it  hath  most  corn.  By  this  example  learn  lowliness 
of  mind.  When  the  sun  is  right  over  our  heads,  our  shadow^s  are 
most  short ;  even  so  when  we  have  the  greatest  grace,  we  must  make 
the  least  show. 

Unnecessary  ;  because  Christ  can  help  the  distressed  only  with 
his  word,  even  one  word,  which  he  proves  "  a  minori  ad  majus ;"  (I 
am  a  man  under  the  authority  of  another,  &c.)  I  am  a  man,  but 
thou  art  God ;  I  am  under  another,  but  thou  art  Lord  of  all ;  I  have 
soldiers  obedient  to  me ;  for  albeit  usually  men  of  that  profession 
are  rude,  yet,  I  say  to  one,  go,  and  he  goeth;  unto  another,  come, 
and  he  cometh  ;  and  therefore  sickness,  which  is  thy  soldier,  if  thou 
speak  the  word  only,  will  depart :  say  to  the  palsy,  go,  and  it  will 
go ;  say  to  thy  servant's  health,  come,  and  it  will  come. 

"  I  have  not  found  so  great  faith."  He  might  have  remembered 
in  this  noble  captain,  bounty,  love,  devotion,  humility ;  but  he  com- 
mends faith  most  of  all,  as  being  indeed  the  ground  of  all ;  without 
which  one  virtue  the  rest  are  sin :  Rom.  xiv.  23.    Heb.  xi.  6. 


ANALYSIS  OF  THE  LESSONS. 

FIRST  SUNDAY  AFTER  EPIPHANY. 

Isaiah  xliv.  and  xlv.    Matthew  ii.  from  v.  13.    1  Cor.  3. 

r   The  nothingness  of  idols  exhibited  in  contrast  with 
Subjects  :     )        the  power,  wisdom,  and  majesty  of  God. 
^   The  conversion  of  the  Gentiles. 

The  prophet  declares  God's  promises  to  the  Church ;  that  he  will 
comfort  and  save  those  who  cry  to  him ;  even  as  the  rain  refreshes 
the  parched  ground ;  and  that  he  will  give  his  Holy  Spirit  to  our 
children,  so  that  they  shall  grow  up  and  prosper  as  willows  by 
water-courses  :  v.  3  and  4. 

In  connection  with  the  mention  of  these  promises  to  the  chil- 


ANALYSIS    OF    THE   LESSONS/  263 

dren  of  believers,  it  should  be  observed,  that  although  the  Bible 
was  given  to,  and  written  for  the  members  of  the  visible  Church, 
and  its  promises  are  addressed  to  them  and  their  children,  see  Acts 
ii.  39  ;  yet  both  Bible  and  promises  are  given  to  the  believer,  and 
on  account  of  faith,  which  being  accepted  instead  of  present  per- 
sonal righteousness,  is  the  inherent  ground  of  favour  and  promise ; 
the  only  other  means  of  obtaining  God's  favour  is  extrinsic,  and 
common  to  all  men,  i.  e.,  the  merits  of  Christ,  imputed  to  our  race 
by  his  incarnation.  Faith  is  not  only  accounted  to  us,  for  the  time 
being,  as  inherent  righteousness  ;  but  it  also  appropriates  the  merit 
of  Christ,  which  belongs  to  the  whole  race  during  probationary 
existence,  to  itself. 

Membership  in  the  visible  Church  is  the  greatest  earthly  privilege 
of  faith.  The  sacraments,  i.  e.,  circumcision  and  the  Pascal  feast 
before  the  incarnation,  and  the  water  and  the  blood  since  that 
event,  were  not  the  cause  of  promises,  but  their  surety  and  seals. 
Our  children  receive  the  promise  of  the  Holy  Spirit,  to  be  given  to 
them  personally  as  they  need  it,  not  because  they  are  in  the  visible 
Church,  or  because  they  have  been  baptized,  but  rather  because 
they  are  the  children  of  believers.  The  sacrament  is  added  to  and 
after  the  promise  as  a  seal  and  surety  that  God  will  infuse  into 
their  tender  minds,  "grace  sufficient  for  their  day."  Nor  is  this 
confined  to  our  own  flesh  and  blood,  but  may  be  extended  to  our 
adopted  children  and  the  members  of  our  family,  for  whom  we  be- 
come responsible  as  spiritual  fathers,  or  as  the  Church  calls  us, 
"  God  Fathers." 

From  the  9th  to  the  21st  verse  of  chapter  xliv.,  the  prophet 
ridicules  idolatry,  under  its  ancient  form ;  and  this  ridicule  will 
apply  as  aptly  to  its  present  form,  i.  e.,  covetousness.  Substitute 
money  for  "  word,"  and  then  the  16th  and  17th  verses  may  be  para- 
phrased thus : 

"  With  part  thereof  he  buyeth  flesh, 

He  roasteth  roast,  and  he  is  satisfied : 

The  residue  thereof  he  makes  his  God. 

He  keeps  it  up  against  the  day  of  need : 

He  sayeth  in  his  heart, 
'  Thou  shalt  deliver  me,  thou  art  my  God.' " 

In  the  succeeding  verses,  down  to  the  end  of  the  45th  chapter, 
the  prophet  declares  the  righteousness,  wisdom,  might  and  majesty 
of  Jehovah. 

1st.  Righteousness,  from  verse  21  to  the  end  of  chapter  44. 


264  THE   OFFICIAL   CALENDAR    OF  THE    CHURCH. 

p     .  , .        .       r  By  the  destruction  of  city  and  Tern- 
rp,.  y  f        pie,  and  exile  of  the  people. 

„  ,  1         <  Fulfilling  pro-  f  By  rebuilding  city  and  Temple,  and 
/      mises   made   ^      restoring  his  throne  to  his  Son 
^      to  David ;       /       and  successor,  Jesus  Christ. 
From  the  28th  verse  of  chapter  44  to  end  of  chapter  45,  wisdom, 
might  and  majesty  are  exhibited  in  choosing  and  naming  the  means 
and  persons  to  be  employed  in  this  work  two  hundred  years  before 
it  was  done ;  also  the  hire  of  the  workmen. 

The  means  were,  the  accession  of  a  new  king  to  the  throne  of 
Chaldea  by  conquest ;  and  that  to  be  effected,  1st,  by  drying  up  the 
river  which  passed  through  the  city  of  Babylon,  see  verse  27. 

2d.  By  gaining  admission  thereto  through  the  double  gates  of 
brass,  which  should  be  left  open  to  him,  ch.  xlv.  1.  The  workman 
to  be  employed  was  named  two  hundred  years  before  his  birth,  see 
ch.  xlv.  3. 

(  The  hidden  riches  of  Babylon,  v.  3. 
His  wages  were   {  Easy  access  thereto,  v.  2. 

(  The  tributes  of  Egypt,  Ethiopia  and  Sabea. 
The  conditions  were  that  Cyrus  should  take  no  wages,  tribute  or 
reward  from  God's  people,  verse  13.  The  threat  for  the  security  of 
obedience  is  in  verse  9.  The  chapter  concludes  with  a  declaration 
to  Cyrus  and  the  heathen  world,  that  the  whole  race  of  mankind 
should  bow  and  worship  the  true  God.  This  prophecy  was  probably 
read  to  Cyrus  by  Daniel,  or  one  of  his  contemporary  prophets,  before 
he  entered  Babylon. 


THE  SECOND  LESSONS. 

Matthew  ii.,  from  verse  13. 

C   Residence  of  Christ  among  the  Gentiles :   and  the 
Subjects:    \       providence  of  God  in  fulfilling  prophecy  and  pro- 

V  viding  for  his  people. 
The  Gentile  princes  are  among  the  first  to  worship  Christ,  and 
their  worship  fulfils  the  prophecy  of  First  Lesson,  Is.  xlv.  22,  to 
end.  His  residence  in  Egypt  fulfils  prophecy.  Matt.  ii.  15;  and 
his  parents  were  provided  for  during  two  years  in  Egypt  by  the 
gifts  of  the  Gentile  princes,  verse  11. 

1  Cor.  iii.     Subject,  God's  wisdom  and  power;    man's  folly  and 
weakness.